An
answeare
vnto
certaine
assertions
,
tending
to
mainteyne
the
Churche
of
Rome
,
to
be
the
true
and
Catholique
Churche
.
Assertion
.
IT
is
an
article
of
our
Faith
,
to
beleeue
the
Catholique
Church
,
whose
Scholmaister
is
the
holie
Ghost
,
and
therfore
in
the
Creede
that
article
is
placed
next
to
the
article
of
the
beliefe
in
the
holye
Ghost
:
by
whose
continuall
instruction
and
assistance
being
directed
,
1.
Tim
.
3.
shee
cannot
erre
in
matters
of
faith
.
For
as
saint
Paul
saith
,
she
is
Columna
&
firmamentum
veritatis
:
so
that
wee
are
all
bounde
her
to
beleeue
and
obaie
,
yea
howsoeuer
it
seemeth
to
our
sence
&
vnderstanding
.
Aunswere
.
YOu
affirme
that
we
ought
to
beleeue
the
Catholique
Churche
.
It
is
true
.
we
ought
to
be
most
assured
that
the
death
of
Christ
was
not
fruitelesse
,
but
that
by
it
the
Lord
hath
purchased
a
peculiar
people
vnto
him selfe
,
takinge
them
out
of
all
places
where
it
hath
liked
him
,
according
to
the
good
pleasure
of
his
will
:
without
bindinge
of
himselfe
,
and
his
grace
vnto
any
particular
person
,
countrie
,
or
place
alone
,
and
this
we
ought
to
beleeue
.
Consider
it
wel
therfore
with
your self
,
that
the
church
is
a
matter
that
falleth
into
beliefe
,
in
so
much
that
good
Christians
harkeninge
ouermuch
vnto
their
reason
&
sence
,
haue
somtime
iudged
amisse
therof
:
takinge
it
not
to
be
,
when
notwithstandinge
it
is
,
or
not
there
to
be
,
where
in
trueth
it
is
:
stumbling
at
suche
things
,
as
sense
&
reason
are
wont
to
be
offended
withal
:
as
that
the
persons
be
often
in
number
fewe
,
in
condicion
base
,
in
estimation
contemptible
,
subiect
vnto
the
iniurious
dealings
of
the
world
:
and
therfore
not
onely
not
equall
vnto
the
rest
,
but
in
the
iudgement
of
sence
&
reason
muche
inferior
.
So
that
necessarilie
belief
taketh
place
in
the
article
of
the
Churche
.
And
if
this
be
true
in
particular
churches
,
howe
much
more
is
the
vse
of
faith
required
for
the
Catholique
&
vniuersal
,
church
,
which
can
not
bee
subiect
to
any
man
his
sight
.
You
affirme
moreouer
that
the
holy
Ghost
is
scholemaister
vnto
the
churche
,
&
that
therefore
this
article
touchinge
the
churche
is
placed
next
vnto
that
of
our
beliefe
in
the
holy
Ghost
.
I
doe
admitte
your
gathering
for
there
nere
placing
,
&
I
hartely
pray
you
consider
what
can
be
said
for
the
order
of
their
standing
.
For
albeit
their
places
be
nere
togither
,
yet
the
article
of
our
belief
in
the
holy
Ghost
in
order
is
the
former
,
takinge
the
first
place
&
the
vpperhande
of
the
other
,
wherby
we
are
admonished
,
that
if
any
people
claime
the
title
of
the
Catholique
church
,
we
are
not
bound
to
beleeue
them
,
before
they
make
good
proufe
,
that
the
holy
Ghost
hath
bene
their
scholemaister
.
For
they
may
not
come
into
to
the
possession
of
the
Catholique
church
,
but
by
proufe
,
that
the
doctrine
with
they
hould
,
hath
beene
taught
them
by
that
heauenlie
teacher
.
And
therefore
let
the
writings
of
the
holy
Ghost
bee
perused
,
which
are
the
canonical
scriptures
,
as
witnesseth
Chrysostom
in
this
woordes
:
Chrysost
.
de
Fide
&
Lege
Naturae
.
Omnia
quaecunque
vel
Lex
dicit
,
vel
Prophetae
vaticinantur
,
vel
Apostoli
praedicant
,
Sancto
spiritui
verè
tribuuntur
&
ascribuntur
:
And
if
it
shall
appeare
by
them
,
that
you
haue
beene
taught
of
him
,
we
will
yeelde
vnto
you
the
title
of
the
catholique
church
:
But
if
you
wil
deuide
the
holy
Ghost
from
the
Scriptures
,
vrginge
vs
only
with
his
bare
name
,
and
doe
not
warrant
by
the
woord
that
,
which
you
ascribe
vnto
him
:
we
can
not
receiue
such
a
spirit
for
holy
Ghost
:
because
we
finde
a
graunt
both
of
the
Spirit
and
the
woord
,
passed
from
the
Lord
vnto
the
Churche
,
to
continewe
for
euer
ioyntly
togither
.
Esay
59.21
.
Hoc
foedus
meum
cum
eis
dicit
Dominus
:
Spiritus
meus
qui
est
in
te
,
&
verba
mea
quae
posui
in
ore
tuo
,
non
recedent
,
de
ore
tuo
,
&
de
ore
seminis
tui
,
dicit
Dominus
,
ex
nunc
&
vsque
in
sempiternum
.
This
is
my
couenant
with
them
,
saith
the
Lord
:
my
Spirit
that
is
vpon
thee
,
&
my
woord
which
I
haue
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seede
,
from
hence
foorth
euen
for
euer
.
You
saye
likewise
that
the
Churche
can
not
erre
in
matters
of
faithe
,
because
S.
Paule
saith
shee
is
Columna
&
Firmamentum
veritatis
:
If
she
be
the
piller
of
truthe
,
let
vs
,
I
pray
you
,
see
the
banner
of
truthe
,
I
meane
the
woord
of
God
displayed
in
your
Church
,
which
(
you
say
)
is
the
piller
thereof
,
and
then
we
will
not
refuse
to
fight
vnder
your
standard
:
But
you
haue
hid
the
woorde
of
God
from
the
multitude
,
in
the
close
vessell
of
a
straunge
and
vnknowne
tonge
,
and
from
the
rest
in
the
darke
dennes
and
dungeons
of
your
owne
expositions
.
For
you
will
allowe
thē
to
make
no
sence
or
construction
thereof
,
otherwise
than
you
shall
ratifie
and
allow
.
And
therfore
if
the
Churche
bee
the
piller
of
trueth
,
wee
findinge
no
trueth
with
you
,
can
acknowledge
no
true
Church
among
you
.
I
am
to
craue
of
you
,
euen
by
the
mercies
of
Christ
,
that
you
would
diligently
peruse
that
whole
chapter
of
S.
Paule
,
where
you
gather
that
the
Church
can
not
erre
,
because
shee
is
the
piller
and
ground
of
trueth
:
and
then
you
shall
finde
that
it
is
not
likelie
by
his
dealing
for
her
direction
,
and
that
by
writing
,
euen
in
the
least
thinges
,
that
he
was
of
opinion
shee
could
not
erre
.
For
he
hath
not
left
her
vnto
her
owne
iudgement
vpon
that
hope
,
no
not
in
matters
,
where
there
was
the
least
feare
of
error
&
deceit
.
The
Apostle
,
as
it
appeareth
in
that
chapter
,
had
taught
Timothie
,
that
Bishops
&
Deacons
may
be
no
dronkards
,
no
fighters
,
no
men
geuen
to
filthie
lucre
,
no
men
whose
children
liue
without
awe
or
comly
order
:
that
their
wifes
should
be
honest
,
no
sclanderers
,
but
sober
&
faithfull
in
all
things
,
Immediatly
after
these
instructions
hee
hath
these
wordes
,
these
things
write
I
vnto
the
,
trusting
to
come
to
the
very
shortlie
,
but
if
I
tary
long
,
that
thou
maiest
know
yet
how
to
behaue
thyselfe
in
the
house
of
God
,
which
is
the
church
of
the
liuinge
god
,
the
piller
&
ground
of
trueth
.
Saint
Paul
here
derecteth
Timothie
by
writing
,
how
to
beehaue
himselfe
for
dealinges
in
the
church
,
touching
those
things
where
error
seemeth
least
to
be
feared
.
For
who
wold
suspect
the
church
of
so
much
want
in
iudgement
,
that
shee
were
to
be
warned
&
that
by
writinge
,
in
hir
choise
of
Ministers
to
beware
of
drunkards
,
fighters
,
couetous
persons
,
&
men
that
can
not
rule
their
owne
housholds
.
A
man
would
thinke
that
ciuill
men
,
who
haue
no
help
but
from
fleshe
and
blood
,
were
sufficiently
able
to
discerne
of
them selfs
,
that
such
infamous
persons
were
not
meet
men
to
serue
in
a
place
of
so
great
credit
.
Who
woulde
not
haue
trusted
the
church
with
greater
matters
than
these
,
if
S.
Paule
by
his
example
had
not
made
vs
suspicious
&
gelous
ouer
her
herein
?
Who
when
he
geueth
so
much
(
as
you
think
)
vnto
the
church
,
euen
then
&
there
saieth
:
These
thinges
haue
I
written
,
that
thou
maist
knowe
(
if
I
tarie
long
)
how
to
behaue
thy self
in
the
church
of
god
,
which
is
the
piller
of
trueth
.
He
shoulde
rather
haue
said
(
if
he
had
bene
of
your
opinion
,
touching
the
impossibility
of
the
church
to
erre
)
I
will
not
trouble
thee
with
writing
of
these
matters
:
there
is
no
daunger
although
I
neither
speake
nor
write
therof
.
For
the
church
by
whome
they
are
to
be
chosen
,
hauinge
promise
of
such
assistaunce
continually
from
the
holy
Ghost
,
as
that
it
is
not
possible
for
her
to
erre
,
can
order
matters
of
greater
difficultie
than
these
.
She
can
not
erre
in
matters
of
faith
,
to
iudge
amisse
of
thē
,
&
therfore
is
error
much
lesse
to
be
feared
,
in
discerning
that
so
grosse
euilles
as
these
bee
,
cannot
beseme
him
,
who
is
to
serue
the
lord
in
so
high
a
callinge
.
I
hartely
beseeche
you
to
marke
it
well
,
that
in
the
same
place
where
you
ground
the
Church
can
not
erre
,
the
Apostle
hath
left
a
doctrine
vnto
the
Churche
least
shee
shoulde
erre
,
and
that
in
matters
most
easy
to
be
discussed
.
So
that
if
the
Church
bee
void
of
errour
,
it
is
not
otherwise
,
than
so
farforthe
as
shee
geueth
an
attentiue
eare
to
the
writinges
of
the
Holy
Ghost
,
which
are
geuen
to
keepe
hir
from
swaruinge
.
For
the
Apostle
doeth
first
instruct
her
by
wrytinge
,
before
he
tell
vs
of
this
priuiledge
,
which
(
you
say
)
vpholdeth
a
fredom
from
erringe
.
How
bee
it
you
shall
hardly
perswade
any
man
of
indifferent
iudgement
,
that
the
Apostle
would
haue
vs
to
conceiue
so
highly
of
hir
impossibility
to
erre
in
matters
of
faithe
:
as
not
to
inquire
whither
shee
followe
therein
the
rule
of
the
written
woord
:
when
in
his
owne
practise
,
hee
leaueth
her
not
without
direction
in
writinge
,
touching
matters
not
of
faithe
,
but
(
which
is
lesse
subiect
vnto
errour
)
of
conuersation
:
and
that
euen
in
the
same
place
,
where
this
priuiledge
of
hers
seemeth
to
be
most
vpholden
by
him
.
Saint
Paule
instructeth
a
man
with
doctrine
and
principles
of
trueth
,
that
he
may
knowe
howe
to
behaue
himselfe
in
the
Churche
,
which
is
the
piller
of
trueth
:
But
you
first
of
all
without
doctrine
,
thrust
a
man
vpon
your
Churche
:
&
then
force
him
to
imbrace
such
doctrine
,
as
ther
he
shal
finde
receiued
without
further
examination
:
because
(
as
you
saie
)
it
is
the
piller
of
trueth
,
and
therfore
can
not
erre
.
I
leaue
it
to
the
iudgement
of
euery
indifferent
reader
to
consider
,
whither
this
maner
of
proceding
,
bee
any
thing
like
vnto
that
course
which
the
Apostle
kepeth
.
It
were
the
spediest
dispatch
of
al
controuersies
,
although
not
the
best
,
yf
the
one
party
should
bee
first
put
in
possession
,
and
ther
vpon
haue
title
vnto
al
thinges
possessed
:
But
it
were
the
best
,
although
not
the
spediest
dispatche
,
if
the
title
were
first
assuredly
knowne
and
determined
,
&
thervpon
the
true
owner
put
in
possession
.
You
will
first
haue
the
possession
of
the
Church
,
&
thervpon
be
intitled
to
the
trueth
,
and
all
other
treasures
thereof
:
Whereas
you
ought
first
to
proue
your
title
to
the
trueth
to
be
good
:
&
then
might
you
lawfully
haue
possession
of
the
church
.
As
concerninge
the
sense
and
meaning
of
that
place
of
the
Apostle
,
Chrysostome
maketh
an
other
exposition
of
it
,
than
your
Churche
of
Rome
can
digest
.
Est
columna
(
inquit
Chrysost
.
)
ac
firmamentum
veritatis
,
Chrysost
.
epistola
Pauli
ad
Tim
.
1.
capit
.
3.
non
quemadmodum
illud
Iudaicum
templum
:
Hoc
enim
est
quod
Fidem
continet
ac
praedicationem
:
quippe
veritas
Ecclesiae
&
columna
&
firmamentum
est
.
He
saith
that
the
trueth
is
the
piller
and
grounde
of
the
Church
.
He
will
haue
the
Church
to
bee
a
piller
hewen
out
of
the
truth
.
In
his
iudgement
the
words
are
to
be
expounded
passiuely
,
so
that
the
meaning
of
this
saying
.
(
The
church
is
the
ground
&
piller
of
truthe
)
is
,
that
the
Churche
is
a
piller
and
made
one
of
the
trueth
.
You
woulde
haue
vs
to
discerne
the
scriptures
by
the
churche
,
because
(
as
you
saie
)
she
cannot
erre
:
but
Augustine
woulde
haue
vs
to
discerne
the
churche
by
the
scriptures
,
his
wordes
are
these
:
Aug.
in
epist.
166.
In
scripturis
didicimus
Christum
:
in
scripturis
didicimus
Ecclesiam
:
Has
scripturas
communiter
habemus
,
quare
non
in
eis
&
Christum
&
Ecclesiam
communiter
retinemus
?
Now
that
we
haue
sene
the
strength
and
grounde
of
your
beginning
,
I
pray
you
●ou
consider
in
good
earnest
the
forme
and
manner
of
your
proceedinge
.
And
reasoning
in
this
triall
of
true
Religion
.
You
first
appoint
a
churche
which
(
as
you
take
it
)
is
the
churche
of
Rome
,
a
number
of
people
who
are
altogither
of
your
iudgement
in
these
matters
that
are
called
into
question
,
those
you
saie
can
not
erre
,
and
therfore
by
them
you
will
be
tried
,
As
if
in
causes
of
triall
,
a
man
might
picke
out
all
the
men
himselfe
who
were
to
passe
vpon
him
:
&
that
lawe
&
reason
woulde
permit
a
man
to
refuse
God
&
the
country
,
&
to
put
himself
vpon
his
fellow
prisoners
,
yea
and
vpon
those
only
of
them
,
who
were
indited
of
the
same
trespasse
,
that
he
standeth
to
be
tried
of
.
It
is
against
al
right
&
reason
,
you
shoulde
be
both
party
&
iudge
.
Augustine
saith
in
the
place
before
alleged
Scripturas
communiter
habemus
,
The
scriptures
are
common
and
indifferent
to
both
,
and
therefore
mete
to
iudge
:
The
Romane
Churche
is
a
party
,
and
therefore
not
fit
to
beare
witnesse
,
&
much
lesse
to
iudge
in
this
cause
.
Our
Sauiour
Christ
affirmeth
that
if
hee
shoulde
haue
had
no
testimony
but
from
him selfe
,
Iohn
.
5.
his
witnesse
should
not
haue
ben
true
,
&
therfore
willeth
thē
in
the
same
chapter
,
to
search
the
scriptures
,
for
they
(
saith
he
)
beare
witnesse
of
me
.
You
testifie
of
your self
alone
,
applealing
alwaies
vnto
your
owne
churche
,
which
as
you
saie
can
not
erre
,
&
therfore
your
witnesse
(
by
the
testimony
of
our
sauiour
Christ
)
is
found
not
to
be
trew
.
Whereunto
agreeth
Chryso
.
his
woords
are
these
.
Chrys
.
de
sancto
&
adorando
spiritu
.
Venit
Montanus
dicens
:
Spiritum
sanctum
habeo
:
venit
Manichoeus
,
dicens
,
spiritum
Sanctum
habeo
:
non
fuit
autem
manifestum
,
vt
igitur
ne
plures
nomine
seducerentur
,
quoniam
inuisibiliter
donum
venturum
erat
,
dicit
:
Quando
venerit
Paracletus
spiritus
veritatis
qui
a
patre
procedit
,
ille
vos
memores
faciet
verborum
meorum
,
&
inducet
vos
in
omnem
veritatem
:
non
enim
a
semetipso
loquetur
.
Nam
si
quem
videritis
dicentem
Spiritum
sanctum
habeo
:
&
non
loquentem
euangelica
,
sed
propria
,
is
a
seipso
loquitur
,
&
non
est
spiritus
sanctus
in
ipso
.
Sicut
enim
dicit
de
seipso
,
ego
a
meipso
non
loquor
:
vt
soluat
suspicionem
deceptionis
,
imò
errorem
a
veritate
separet
:
ita
vt
ostendat
quinam
habent
spiritum
sanctum
,
&
qui
non
habent
,
sed
simulant
se
habere
:
a
me
audistis
quid
tradidi
.
Quando
veniet
inuisibilis
spiritus
mea
loquetur
.
Si
videritis
aliquem
euangelica
repetentem
,
profectò
spiritum
sanctum
habet
,
veniet
enim
spiritus
sanctus
,
vt
recordari
vos
faciat
eodum
quae
docui
.
Si
quis
igitur
eorum
qui
dicuntur
habere
spiritum
sanctum
,
dicat
aliquid
a
seipso
,
&
non
ex
Euangeliis
,
non
credite
.
Montanus
and
Manichaeus
two
heretiques
,
came
&
affirmed
that
they
had
the
holy
Ghost
:
therfore
our
Sauiour
Christ
least
moe
should
bee
seduced
by
that
name
,
for
as
much
as
the
gift
was
inuisible
and
not
to
bee
sene
,
saith
,
when
the
holy
Ghoste
the
spirit
of
trueth
shall
come
,
hee
shall
bringe
my
words
vnto
your
remembraunce
,
and
shall
lead
you
into
all
trueth
.
For
he
shall
not
speake
of
himselfe
.
For
if
you
see
any
man
that
saith
,
I
haue
the
holy
Ghost
,
and
speaketh
not
out
of
the
Gospel
,
but
out
of
himselfe
,
he
speaketh
of
himselfe
,
and
the
Holy
Ghost
is
not
in
him
.
For
as
our
Sauiour
Christ
said
of
himselfe
,
I
speake
not
of
my selfe
,
that
therby
he
might
take
away
all
suspicion
of
deceit
:
Nay
rather
that
hee
might
put
a
plaine
difference
betweene
trueth
and
error
:
in
like
maner
that
he
might
declare
who
they
bee
,
that
haue
the
holy
Ghoste
,
and
who
haue
him
not
,
he
saith
:
ye
haue
heard
of
me
,
what
I
haue
deliuered
,
to
wit
:
that
when
the
inuisible
Spirit
shall
come
,
he
shall
speake
of
me
.
If
ye
shall
see
any
man
confirming
his
cause
by
the
Gospell
,
that
man
hath
the
Holy
Ghost
,
for
the
Holy
Ghost
shall
come
that
hee
maie
bringe
to
your
memories
,
such
things
as
I
haue
taught
.
Therefore
if
any
of
them
who
are
said
to
haue
the
holy
Ghost
,
speake
any
things
of
themselfs
,
&
not
out
of
the
Gospel
,
beeleue
them
not
.
Consider
I
praye
you
,
that
Chrysostome
will
haue
the
holy
Ghost
discerned
to
be
in
men
(
by
this
marke
)
of
speaking
not
of
themselfs
,
but
out
of
the
woord
and
Gospel
of
God
.
Your
church
therfore
which
standeth
especiallie
vpon
this
point
:
Wee
are
the
church
&
therfore
can
not
erre
:
hath
not
the
holy
Ghost
:
for
the
holy
Ghost
appealeth
not
to
himselfe
.
And
if
to
speake
out
of
the
word
of
God
,
bee
the
true
note
of
the
spiri●
of
God
,
and
as
he
saith
a
plaine
distinction
betweene
error
&
trueth
:
then
nede
we
not
inquire
from
what
place
or
people
hee
cometh
,
as
if
he
were
only
bound
to
them
that
had
antiquity
&
consent
to
alledge
for
their
Religion
:
but
are
to
content
vs
with
this
(
as
the
true
note
)
to
wit
that
the
spirit
of
God
doeth
not
speake
of
himselfe
,
but
out
of
the
woord
and
Gospel
of
God
.
Our
charge
is
not
geuen
vs
from
god
,
to
make
iniquisition
from
what
people
he
cometh
,
but
with
what
voice
he
speaketh
.
For
if
he
speake
of
himselfe
,
that
is
,
if
he
iustifie
not
that
which
he
saith
by
the
Gospel
of
god
,
he
is
a
deceiuer
,
what
antiquity
&
consent
soeuer
bee
alledged
for
him
.
And
therfore
Chrysost
.
in
the
same
place
,
immediatly
after
the
words
nowe
alledged
,
speakinge
against
the
heretique
Manichaeus
,
saith
thus
:
Vbi
legisti
haec
?
ex
quo
non
legit
haec
scripta
,
sed
a
seipso
loquitur
,
manifestum
est
quod
non
habet
spiritum
sanctum
.
Where
hast
thou
read
these
things
?
seinge
that
he
readeth
not
these
thinges
in
the
scripture
,
but
speaketh
of
himself
,
it
is
manifest
that
he
hath
not
the
holy
Ghost
.
Would
to
god
that
you
&
suche
as
you
are
,
who
binde
the
trueth
,
&
therfore
the
holy
Ghost
the
spirit
of
truethe
,
vnto
antiquity
,
succession
of
Bishopps
,
&
consent
of
people
:
grounding
your
Religion
thervpon
:
would
carefully
consider
of
the
iudgement
,
not
onely
of
Chrysostome
,
but
of
Christ
himself
:
therby
to
discerne
who
they
bee
,
that
haue
the
spirit
of
god
,
and
who
haue
him
not
:
then
should
you
clearly
se
that
he
is
to
be
discerned
by
his
spech
,
&
neither
by
his
yeares
,
nor
yet
by
the
great
traine
&
multitude
of
men
with
follow
after
him
,
&
least
of
al
by
the
order
that
they
obserue
in
followinge
one
an
other
.
His
speach
doeth
so
plainely
bewray
him
,
that
Chrysostome
is
not
afraid
to
saye
,
it
is
a
manifest
matter
,
not
subiect
to
any
exception
,
that
if
any
read
not
out
of
the
written
woord
that
which
they
teach
other
,
those
same
haue
not
the
holy
Ghost
.
For
the
holy
Ghost
which
was
promised
,
was
promised
to
bee
such
a
one
,
as
should
not
speake
of
himselfe
,
but
appeale
vnto
the
Gospel
and
woord
of
God
for
his
warrant
.
Any
man
therefore
may
clearlie
se
,
howe
iustlie
we
chalenge
that
Spirit
that
speaketh
in
your
Church
not
to
be
the
holy
Ghost
,
for
hee
appealeth
to
himselfe
,
his
Councels
and
Doctors
,
makinge
vs
beleue
that
there
is
no
certainty
in
the
word
,
and
therfore
no
safe
testimony
to
bee
had
from
thence
:
not
driuing
vs
to
the
Scriptures
,
there
to
enquire
after
him
:
but
pulinge
vs
from
thence
vnto
the
Churche
,
because
she
can
not
(
as
he
saith
)
be
deceiued
.
The
speaches
of
your
Spirit
are
these
:
Thus
beleueth
the
Church
,
which
can
not
erre
,
this
is
confirmed
by
councels
and
warranted
by
Doctors
:
This
hath
for
it
antiquity
,
vniuersality
and
consent
.
The
voice
of
the
holy
Ghoste
is
this
:
haue
you
not
read
in
your
lawe
?
it
is
written
of
me
in
the
volume
of
the
booke
:
the
scripture
must
be
fulfilled
:
it
is
thus
written
.
Nowe
if
the
holy
Ghost
must
haue
the
scriptures
to
testifie
and
speake
for
him
,
not
being
allowe●
to
speake
of
himself
as
binding
men
therfore
to
receiue
him
because
he
can
not
erre
:
surely
your
priuiledge
is
monstruously
great
,
to
haue
that
liberty
&
credit
in
your
owne
cause
to
speake
of
your selfe
,
which
is
not
graunted
vnto
the
holy
Ghost
himselfe
.
I
would
be
resolued
of
this
one
thinge
by
you
,
why
our
Sauiour
Christ
shoulde
put
himselfe
vpon
the
Scriptures
for
his
triall
being
head
of
the
Churche
:
and
you
taking
your selues
for
members
therof
,
yet
refuse
it
.
If
you
thinke
you
shoulde
offer
your selues
wrong
because
you
onely
haue
the
true
sense
of
the
Scripture
,
remember
that
then
our
Sauiour
Christ
hauinge
the
true
vnderstanding
of
the
woord
,
did
offer
iniurie
vnto
himselfe
in
puttinge
himselfe
vpon
the
Sciptures
,
dealinge
with
these
men
,
who
had
not
the
true
sense
thereof
,
because
they
were
not
of
the
churche
,
which
is
the
piller
of
trueth
.
If
you
saye
it
is
not
the
safest
waye
to
perswade
,
and
therefore
you
send
them
to
the
church
as
vnto
a
safer
waye
:
consider
that
in
so
doinge
you
charge
our
sauiour
Christ
with
vnfaithfull
dealinge
,
who
hath
not
sent
them
to
tha●
triall
of
the
church
,
which
coulde
not
fail●
but
leade
them
vnto
him
:
but
chose
rathe●
to
send
them
to
that
trial
of
the
Scripture●
which
(
as
you
thinke
)
may
be
drawne
thi●
way
and
that
way
,
and
therfore
not
with
out
great
danger
to
deceiue
.
It
can
not
be
auoyded
but
that
both
our
sauiour
Christ
must
offer
himself
wrong
(
if
your
assertion
be
true
)
in
putting
himselfe
vpon
the
scriptures
,
to
them
who
had
not
the
true
sense
of
the
scripture
:
And
also
deale
vnfaithfully
in
his
fathers
house
,
in
suppressinge
that
which
were
the
best
able
to
lead
them
into
all
trueth
:
and
sending
them
to
that
which
could
not
but
deceiue
them
,
they
not
hauing
the
true
sense
therof
.
I
doe
therfore
much
marueile
howe
you
can
satisfie
your
owne
conscience
,
in
groundinge
your
faithe
and
perswading
your self
touching
religion
,
to
rest
safely
whersoeuer
you
shal
find
a
nomber
of
people
professing
religion
,
who
of
long
time
together
with
a
great
nomber
haue
obserued
the
same
:
seing
that
our
Sauiour
Christ
neuer
vsed
any
such
reason
to
perswade
them
with
were
enimies
vnto
trueth
.
Dare
you
challeng
such
wisdom
vnto
your selfe
,
as
to
haue
found
out
a
wiser
way
to
induce
men
vnto
the
trueth
,
or
to
continue
them
therin
,
then
the
onely
wise
God
hath
practised
?
Or
dare
you
charge
him
with
vnfaithfulnesse
,
in
concealing
that
manner
of
reasoning
&
perswading
,
wc
is
most
able
to
preuaile
?
Or
dare
you
leauinge
out
his
manner
of
persuasion
,
vse
an
other
and
yet
promise
vnto
your selfe
the
best
successe
therby
?
As
for
his
manner
of
perswadinge
men
vnto
the
Gospel
,
and
howe
it
differed
from
the
seducers
and
false
teachers
that
went
before
him
,
may
appeare
plainely
out
of
the
scriptures
.
Which
thing
is
wel
obserued
by
Chrysostome
in
these
words
.
Chrysost
.
de
sancto
&
odoando
spiritu
.
Venerunt
igitur
illi
falsi
Christi
,
&
non
docuerunt
ex
lege
&
Prophetis
,
sed
ex
seipsis
loquuti
sunt
&
ex
propria
sententia
:
Saluator
venit
,
&
non
discessit
à
lege
,
non
discessit
a
Prophetis
,
sed
dicebat
quasi
in
exemplo
benè
dixit
Isaias
,
Et
iterum
,
Nonne
scriptum
est
in
lege
vestra
?
Et
eum
accederet
ad
eum
diabolus
dicit
,
Dominum
Deum
tuum
adorabis
&
illi
soli
seruies
.
There
came
false
Christes
(
saith
Chrysost
.
)
&
they
taught
not
out
of
the
lawe
&
prophetes
,
but
spake
of
them selfs
:
Our
Sauiour
Christ
came
,
&
he
went
not
from
the
lawe
,
he
went
not
from
the
Prophetes
,
but
said
(
to
giue
it
you
in
example
)
Well
spoke
the
Prophet
Esaie
.
And
agayne
.
Is
it
not
written
in
your
lawe
?
And
when
the
deuill
came
vnto
him
,
he
said
vnto
him
.
It
is
written
,
thou
shalt
worshippe
the
Lord
thy
God
,
and
him
only
shalt
thou
serue
.
We
haue
here
that
manner
of
persuasion
with
our
Sauiour
Christ
tooke
to
bee
the
best
,
and
therefore
practised
the
same
:
and
not
onely
that
,
but
(
as
Chrysostome
saith
)
he
was
discerned
therein
,
from
the
false
Prophets
which
went
before
him
.
Wee
may
see
also
in
this
practise
of
our
sauiour
Christ
,
a
plaine
confutation
of
your
strongest
reason
,
which
moueth
you
to
fly
from
the
scriptures
vnto
fathers
,
Doctors
,
and
the
churche
.
You
were
wont
to
saye
if
one
alledge
scriptures
for
his
purpose
,
and
another
holdinge
a
contrarie
opinion
,
shall
likewise
bringe
in
scriptures
to
vphoulde
his
iudgement
:
how
shal
the
trueth
bee
tried
but
by
the
writinges
and
expositions
of
fathers
vpon
these
places
?
Heere
you
see
that
Sathan
would
perswade
his
purpose
by
scripturs
,
our
Sauiour
Christ
flieth
not
for
defence
vnto
the
Churche
,
alledging
the
writings
of
the
learned
Iewes
,
and
the
expositions
of
the
Rabbines
vpon
that
place
,
but
by
an
other
place
of
scripture
,
beateth
out
the
true
sence
&
meaning
of
that
which
was
misaleaged
by
Sathan
:
to
wit
,
that
he
might
so
hope
for
helpe
and
defence
from
God
,
as
that
he
stode
bound
neuerthelesse
to
vse
such
meanes
as
the
Lord
should
giue
into
his
handes
,
because
it
was
written
in
an
other
place
of
Scripture
,
Thou
shalt
not
tempt
the
Lord
thy
God
;
which
he
should
haue
done
,
if
hauing
meanes
to
goe
downe
safely
,
hee
should
for
all
that
haue
cast
himselfe
headlonge
off
the
pinnacle
,
in
hope
that
the
Lorde
woulde
not
suffer
him
to
dashe
his
foote
against
a
stone
.
You
maye
see
that
the
scripture
hath
in
it self
sufficient
light
,
to
cleare
and
make
plaine
the
darke
places
of
her self
:
And
therfore
they
ar
iustlie
charged
to
be
infected
with
a
most
dangerous
heresy
,
who
perswade
&
mainteyne
a
great
doubtfulnesse
and
obscuritie
to
bee
in
the
word
,
therby
to
shunne
the
reproufe
of
their
religion
&
conuersation
:
according
as
Irenaeus
testifieth
in
his
third
booke
.
Irenaeus
lib
.
3.
Cap.
2.
Haeretici
,
cùm
ex
Scripturis
arguuntur
,
in
accusationem
conuertuntur
ipsarum
scripturarum
,
quasi
non
rectè
habeant
neque
fint
ex
authoritate
:
&
quasi
variè
sint
dictae
:
&
quia
non
possit
ex
his
inueniri
veritas
ab
his
qui
nesciant
traditionem
.
Heretiques
when
they
are
reproued
by
the
scriptures
,
they
returne
an
accusation
against
the
scripturs
,
as
if
they
were
not
of
sufficient
authoritie
,
and
as
if
they
were
doubtful
&
diuersty
to
be
taken
&
expounded
:
&
that
the
trueth
could
not
be
founde
out
by
the
scriptures
,
of
those
men
which
knowe
not
the
tradition
.
These
are
the
very
speaches
of
your
Churche
at
this
daye
against
the
scriptures
,
that
the
scripture
hath
no
right
title
and
sufficient
authoritie
to
decide
controuersies
,
&
discerne
spirites
,
because
it
is
but
a
dead
letter
,
&
that
one
place
may
bee
taken
in
diuers
&
sundrie
senses
,
&
that
the
true
sence
can
not
be
had
but
onely
in
your
churche
,
because
it
knoweth
the
tradition
,
that
is
in
what
sence
the
fathers
haue
deliuered
it
vnto
thē
.
I
haue
tould
you
already
that
it
was
the
practise
of
our
Sauiour
christ
,
to
appeale
vnto
the
scriptures
rather
thē
vnto
the
church
:
so
consider
I
pray
you
,
that
wee
finde
it
in
the
scriptures
,
that
the
wicked
&
vngodlie
haue
appealed
rather
to
the
Churche
,
then
to
the
Scriptures
:
reasoning
as
you
doe
,
that
they
were
of
the
Churche
and
therfore
coulde
not
be
deceiued
:
And
thervpon
haue
taken
liberty
,
not
onely
to
neglect
the
word
brought
by
the
true
Prophet
of
God
,
but
also
to
persecute
the
bringer
.
For
thus
speake
the
Iewes
against
Ieremy
:
Ieremy
.
18.
Come
and
let
vs
imagyne
some
deuyse
against
Ieremy
,
for
the
lawe
shall
not
perishe
from
the
Priest
,
nor
counsaile
from
the
wise
,
nor
the
word
from
the
Prophet
:
Come
and
let
vs
smite
him
with
the
tongue
,
and
let
vs
not
giue
hede
vnto
any
of
his
words
.
You
may
see
that
vpon
this
grounde
that
the
law
could
not
perishe
from
the
Priest
,
nor
the
word
from
the
Prophet
,
which
is
this
in
effect
,
that
the
Churche
coulde
not
erre
:
they
take
liberty
to
fight
against
the
truthe
,
and
true
Churche
of
God
,
and
not
to
regarde
the
wordes
of
the
true
Prophet
of
God
.
Assertion
.
Quatuor
notae
eiusdem
Ecclesiae
,
Est
Vna
,
Sancta
,
Apostolica
,
Catholica
.
1.
In
her
is
vnity
of
Doctrine
and
Sacraments
.
2.
In
her
is
holinesse
and
perfection
of
a
christian
life
,
practised
,
vsed
,
and
exercised
,
as
deuout
seruinge
of
God
both
daye
and
night
,
chastity
of
life
,
almesse
deedes
,
fastings
and
other
afflictions
to
bring
the
rebellious
body
in
subiection
to
the
spirit
,
buildinge
of
Churches
,
vniuersities
,
Colledges
,
Hospitalls
for
the
poore
,
lending
of
mony
for
charitie
and
not
for
vsury
,
and
a
continuall
remembrance
as
well
for
the
liuinge
as
for
the
dead
.
3.
In
her
ther
is
a
continual
succession
as
well
of
Bishops
as
of
doctrine
,
from
the
Apostles
time
euen
vnto
this
.
4.
In
her
is
vniuersalitie
of
faith
doctrine
and
Religion
.
Answeare
.
YOu
make
iiii
.
notes
or
marks
of
the
true
churche
whereby
shee
is
to
bee
knowne
&
discerned
.
The
first
for
that
shee
is
at
vnity
within
hir selfe
,
both
touchinge
hir
doctrine
and
Sacraments
.
The
second
because
the
fruits
of
holines
and
true
righteousnesse
abound
in
hir
.
The
third
in
that
shee
hath
the
Apostles
doctrine
deliuered
into
her
handes
,
by
a
continuall
succession
of
Bishops
,
from
the
Apostles
time
vnto
the
end
of
the
world
,
for
I
thinke
that
is
your
meaninge
,
albeit
your
wordes
warrant
succession
of
Bishoppes
and
Doctrine
no
longer
than
vnto
this
tyme
.
The
fourth
,
because
her
faith
Doctrine
and
religion
is
vniuersal
.
Because
you
bring
foorth
proofes
afterward
(
such
as
they
be
)
for
the
strengthening
of
your
opinion
touchinge
these
markes
&
notes
of
the
church
:
the
answere
therunto
shall
sufficiently
teache
vs
what
to
thinke
of
this
that
you
haue
said
,
and
in
what
sense
and
meaninge
,
or
with
what
caution
and
condition
,
these
are
to
bee
receiued
as
markes
of
the
Church
.
Assertion
.
For
the
first
.
God
saith
by
his
Prophet
Ieremy
.
Ieremy
.
32.
Dabo
eis
cor
vnum
&
viam
vnam
.
For
the
same
Christ
also
prayed
to
his
father
.
Ioan
.
17.
As
thou
and
I
are
one
in
deity
,
so
graunt
that
such
as
are
mine
may
be
one
in
concord
.
Which
as
you
maye
read
in
the
Actes
was
graunted
him
of
his
said
father
:
Act.
4.
For
there
was
in
the
primitiue
Churche
,
Cor
vnum
,
&
anima
vna
:
Saint
Paule
also
prayed
for
the
same
,
saying
:
Deus
pacientiae
&
solatij
det
vobis
id
ipsum
●apere
in
alterutrum
,
Roma
.
15.
secundum
Iesum
Christum
,
vt
vnanimes
vno
ore
honorificetis
Deum
&
Patrem
Domini
nostri
Iesu
Christi
.
1.
Corint
.
1.
Et
●ibi
:
obsecro
vt
idipsum
dicatis
omnes
,
&
●on
sint
in
vobis
Schismata
.
Therefore
I
conclude
that
where
discord
&
diuision
is
in
matters
of
faith
,
there
can
not
bee
the
churche
of
Christ
:
vnlesse
you
wil
affirme
that
god
hath
not
performed
his
said
promise
made
by
Ieremie
,
neither
that
the
father
hearde
the
said
prayer
of
his
sonne
for
the
vnity
of
the
Churche
:
And
that
Saint
August
.
was
greatly
deceiued
,
August
.
epis
.
165.
who
saith
that
in
Cathedra
vnitatis
,
est
doctrina
veritatis
.
Answeare
.
TO
prooue
that
in
the
church
is
Vnitie
of
doctrine
&
sacraments
,
you
alleage
out
of
the
Prophet
these
wordes
:
Dabo
eis
cor
vnum
&
viam
vnam
.
Iere
.
32.
vers
.
32.
I
will
giue
them
one
heart
and
one
way
.
I
hope
you
haue
read
the
chapter
,
and
therefore
doe
remember
that
this
people
whom
he
promiseth
to
bring
againe
out
of
captiuitie
,
&
then
to
giue
them
one
hart
and
one
waie
:
had
alreadie
a
kinde
of
vnity
and
consent
among
them
:
Iere
.
32.
vers
.
32
for
the
Prophet
in
this
same
chapter
affirmeth
,
that
the
Princes
Prophets
Priests
and
people
had
consented
to
turne
their
backes
vpon
the
Lord
,
and
had
set
their
Idolls
in
the
house
whervpon
his
name
was
called
.
And
this
their
vnity
and
agreement
in
such
corrupt
doctrine
&
worshippe
of
God
,
was
the
cause
why
the
Lord
(
as
he
had
decreed
to
punish
them
by
geuinge
them
ouer
into
the
handes
of
the
Chaldeans
)
euen
so
did
execute
the
same
decree
in
deede
,
And
yet
not
so
,
but
that
he
promiseth
afterward
in
his
time
to
bring
them
home
againe
to
their
owne
land
:
and
then
to
giue
them
one
hart
and
one
way
to
feare
him
,
and
to
plant
sincere
Religion
&
the
true
feare
of
god
among
them
.
You
may
see
by
this
place
,
that
there
is
no
true
vnity
but
in
veritie
and
truthe
,
because
the
Lord
speaketh
vnto
this
people
,
who
had
great
agreement
in
their
corruption
touching
the
seruice
of
God
:
as
if
they
had
bene
at
deadly
dissention
:
sayinge
,
I
will
giue
them
one
hart
and
one
waye
.
Your
doctrin
is
not
the
veritie
,
as
God
willinge
shal
be
plainly
proued
when
I
come
to
that
place
,
and
therfore
your
agreement
howe
great
soeuer
,
is
the
most
dangerous
diuision
that
can
be
,
for
that
it
is
sundred
from
the
trueth
of
Christ
and
his
Gospel
.
I
conclude
therefore
against
you
with
this
testimony
,
that
because
you
haue
not
the
veritie
with
you
,
therefore
you
haue
no
vnitie
among
you
.
For
this
place
plainly
proueth
,
that
it
is
true
doctrine
and
religion
,
which
maketh
men
to
be
of
one
harte
and
one
waye
,
in
so
much
that
the
Lord
when
he
promiseth
to
restore
sincere
worshippe
and
seruice
of
God
,
saith
,
I
wil
giue
them
one
hart
and
one
way
.
Our
harts
&
wayes
doe
newer
growe
vnto
any
vnity
in
deede
,
before
they
bee
established
in
true
Religion
:
but
be
so
variable
,
that
wee
may
bee
ledde
by
the
crafty
wilinesse
of
men
,
from
one
error
into
another
without
any
stoppe
or
staie
.
For
in
so
many
grosse
corruptions
as
haue
entred
into
your
churche
one
after
another
,
&
one
more
corrupt
then
another
:
some
whereof
the
most
of
you
nowe
(
since
the
late
reuiuing
of
the
Gospel
)
begine
t●
blush
at
:
which
of
you
euer
before
this
time
did
once
stande
against
any
of
them●
Your
ready
consent
to
euerye
of
them
without
gainsaying
,
declareth
that
if
there
had
bene
as
many
moe
of
no
lesse
corruption
,
you
should
for
all
that
haue
had
no
powe●
to
haue
withstoode
them
.
And
no
meruaile
,
for
we
doe
neuer
make
any
staye
before
wee
come
to
the
knowledge
of
sincere
religion
,
which
when
it
entreth
beginneth
to
make
vs
afraide
of
corruption
euen
in
the
least
things
that
haue
no
warrant
from
the
trueth
of
God
.
If
you
geue
any
credit
to
the
Prophet
in
this
place
,
you
maye
neuer
speake
of
vnitie
,
without
restraininge
it
to
trueth
and
veritie
.
And
therefore
you
may
see
howe
your
first
witnesse
reprooueth
your
iudgment
touching
Vnitie
,
without
any
mention
of
veritie
and
trueth
.
I
truste
you
will
giue
mee
good
leaue
to
deale
by
waye
of
demaunde
with
you
,
so
longe
as
I
haue
no
other
meaninge
,
then
in
this
our
disputation
of
vnitie
,
to
set
you
and
your
witnesse
at
one
.
Tell
me
therfore
I
pray
you
at
your
conuenient
leysure
,
if
this
people
of
Israel
to
whome
he
saith
he
wil
giue
one
hart
&
one
way
,
were
not
the
church
of
god
(
albeit
there
were
great
corruptions
among
them
in
the
seruice
of
god
)
wher
the
church
was
at
that
time
?
And
if
you
say
they
were
the
Church
,
then
answeare
me
howe
these
two
hang
together
,
that
the
Lorde
promiseth
in
the
tyme
to
come
,
and
after
their
returne
to
giue
them
one
hart
and
one
waie
,
which
is
(
as
you
say
)
ment
of
vnitie
,
wheras
you
are
of
opinion
that
there
is
no
true
Church
,
if
there
bee
not
already
vnitie
among
them
.
And
therefore
haue
not
onely
made
it
a
marke
,
but
the
first
marke
of
the
church
.
I
long
to
heare
from
you
of
some
good
agreement
made
betweene
you
and
your
witnesse
.
Your
second
testimony
for
Vnitie
is
taken
out
of
the
Gospel
after
Saint
Iohn
.
It
is
the
prayer
of
our
Sauiour
Christ
vnto
his
father
for
his
elect
.
These
are
the
words
.
Pater
saencte
serua
eos
per
nomen
tuum
,
Iohn
.
17.
quos
dedisti
mihi
,
vt
sint
vnum
,
prout
&
nos
.
Holy
father
saue
them
by
thy
name
,
whome
thou
hast
geuen
vnto
me
,
that
they
may
be
one
as
we
are
.
You
shall
spare
me
,
albeit
I
receiue
not
your
expositione
seing
that
our
sauiour
christ
hath
opened
his
own
meaning
,
for
he
himselfe
doeth
more
plainly
declare
this
matter
in
this
same
chapter
when
he
prayeth
that
this
may
bee
graunted
vnto
all
that
shall
by
the
Apostles
doctrine
be
brought
to
beleue
in
him
:
Iohn
.
17.
Vt
omnes
vnum
sint
sicut
tu
pater
in
me
,
&
ego
in
te
,
vt
&
ipsi
in
nobis
vnum
sint
:
that
all
may
hee
one
as
thou
father
in
mee
and
I
in
the
,
so
they
in
vs
may
bee
one
.
Hee
prayeth
not
simplie
for
agreement
,
but
with
addition
,
that
they
may
bee
one
and
at
agreement
in
God
the
father
&
in
Christ
,
&
remaine
one
in
them
,
which
is
performed
when
the
trueth
of
his
word
is
truely
imbraced
and
followed
,
for
then
are
we
said
to
be
in
him
,
as
appeareth
in
the
xv
.
Ioan
.
15.
of
this
Gospell
.
Si
manseritis
in
me
,
&
verba
mea
,
in
vobis
manserint
:
(
saith
our
Sauiour
Christ
)
declaringe
that
this
is
to
abide
vnited
vnto
him
,
when
his
word
abideth
in
vs.
Likewise
in
the
second
to
the
Colossians
,
after
that
he
hath
told
them
that
al
the
treasures
of
wisdome
&
knowledge
are
hid
in
Christ
,
and
therefore
willeth
them
,
as
they
haue
●eceiued
Christ
Iesus
,
so
they
shoulde
●alke
in
him
:
forthwith
he
warneth
them
●o
take
heede
that
no
man
deceiue
them
●y
Philosophie
,
Colos
.
2.
according
to
the
tradi●ions
of
men
,
&
not
according
vnto
Christ
,
●eclaring
that
this
is
not
to
be
in
Christ
,
●either
to
walke
in
him
,
when
we
walke
af●er
the
traditions
of
men
,
and
remaine
not
●nited
vnto
him
,
and
at
one
with
him
in
his
woord
.
Prooue
vnto
vs
then
,
that
you
are
one
in
God
the
father
,
&
in
Christ
,
by
be●ng
vnited
vnto
the
truth
of
their
doctrine
,
and
that
you
remaine
in
them
,
by
hauing
theire
words
remaining
in
you
:
and
thē
we
wil
make
good
reckoning
of
such
an
agre●ment
.
But
seeing
the
contrarie
is
apparant
,
we
affirme
out
of
this
place
,
that
the
prayer
of
our
Sauiour
Christ
,
is
not
verified
in
you
,
that
you
should
abide
one
in
them
,
because
their
woordes
and
doctrine
abide
not
in
you
.
Besides
this
you
are
to
be
put
in
remembrance
,
that
albeit
our
Sauiour
Christ
praied
for
vnitie
,
that
it
might
,
be
graunted
vnto
his
disciples
to
be
one
,
yet
that
prooueth
not
that
without
imperfection
they
did
enioy
it
,
for
he
prayeth
in
like
manner
in
the
same
Chapter
for
the
faithfull
,
that
they
might
be
deliuered
from
euill
,
Nowe
who
knoweth
not
,
that
his
be
greatly
subiect
to
euil
,
whether
you
vnderstande
it
of
outwarde
or
inwarde
euilles
,
spirituall
or
temporall
,
as
wee
call
them
,
and
yet
notwithstanding
that
prayer
was
heard
for
them
as
well
as
this
.
I
say
therfore
,
that
as
the
Church
is
voide
of
euill
,
so
is
it
of
dissention
and
variance
,
and
as
it
is
troubled
notwithstanding
this
prayer
with
euil
and
oftentimes
geueth
great
offence
by
falling
into
the
same
:
So
is
it
in
like
manner
with
discorde
and
dissention
.
These
speaches
therefore
which
bee
absolute
in
them selues
are
by
the
iudgement
of
the
Learned
,
to
be
limited
according
to
that
measure
which
is
graunted
vnto
man
to
attaine
vnto
,
and
not
absolutely
to
bee
pressed
as
you
doe
.
You
alledge
moreouer
for
proofe
of
your
assertion
,
out
of
the
Actes
of
the
Apostles
that
there
was
in
the
primitiue
Actes
.
4.
Church
vnum
Cor
&
vna
anima
,
One
heart
and
one
minde
.
It
is
true
that
there
was
greate
agreement
in
that
people
,
which
was
as
it
were
the
first
fruites
of
the
spirit
of
God
,
and
of
the
Apostles
doctrine
and
laboures
:
and
such
an
agreement
as
Churches
planted
after
by
the
Apostles
themselues
had
not
the
like
,
as
it
is
apparant
in
the
Churche
of
Corinth
,
and
yet
a
true
Churche
,
and
so
called
and
accounted
of
by
the
Apostle
Paule
.
There
was
such
vnitie
of
affection
among
them
,
that
they
liberally
employed
their
goodes
one
vppon
an
other
,
as
necessitie
required
,
and
albeit
the
vnitie
of
minde
and
affection
which
they
had
among
them selues
was
verie
great
,
yet
it
was
not
so
vniuersal
,
as
that
it
did
admit
no
exception
of
any
particulars
,
for
we
reade
immediately
after
of
two
Annanias
and
Sapphira
:
that
were
not
so
single
hearted
toward
their
bretheren
as
the
rest
,
and
therefore
received
punishment
accordingly
.
But
I
pray
you
marke
that
it
is
sayd
there
Multitudinis
credentium
,
erat
cor
vnum
&
anima
vna
:
They
were
faithfull
and
beleeuers
of
the
woorde
of
God
,
and
not
seruantes
and
slaues
to
the
traditions
of
men
,
that
had
this
Veritie
among
them
.
Vnitie
therefore
is
in
this
place
(
as
before
)
restrained
vnto
veritie
and
trueth
.
So
that
if
you
looke
for
any
helpe
from
hence
you
are
to
prooue
the
trueth
of
your
doctrine
,
before
you
bring
in
the
vnitie
of
your
affections
.
But
let
this
be
graunted
,
what
haue
you
saide
for
your selfe
?
yee
haue
brought
for
proofe
one
example
,
if
you
had
brought
many
of
these
,
a
Logiciā
would
haue
answeared
you
,
that
examples
prooue
nothing
,
&
what
exceptions
may
be
taken
against
your
one
example
?
was
there
not
murmuring
&
complayning
immediately
after
,
among
this
number
,
that
are
said
there
to
be
of
one
heart
&
mind
,
for
that
the
Grecians
their
widowes
were
not
prouided
for
,
Actes
.
6.
and
therevpon
a
newe
order
taken
for
their
better
prouision
?
and
were
not
two
of
this
number
,
whose
heartes
were
saide
to
be
one
,
hunted
out
from
among
the
rest
,
and
made
a
Spectacle
of
the
iustice
of
God
against
Actes
.
5.
dissimulation
?
Moreouer
howe
can
an
example
how
true
soeuer
at
the
beginning
and
for
some
little
time
,
become
a
rule
to
binde
all
men
for
all
times
?
Now
the
daunger
of
diuision
is
greater
as
experience
doeth
tell
vs
in
the
continuance
and
encrease
of
the
Church
,
then
at
the
first
planting
and
building
of
the
same
,
so
that
an
example
of
vnitie
in
the
Church
long
continued
and
encreased
,
had
beene
more
forcible
and
fit
to
induce
vs
,
then
this
of
the
Church
newly
planted
.
The
place
alledged
out
of
the
Romanes
exhorteth
vs
to
beare
one
with
the
infirmities
of
an
other
,
Roma
.
15.
to
receiue
them
are
the
weaker
sort
,
not
to
disdaine
them
,
or
cast
them
of
in
their
weakenesse
and
infirmities
:
remembring
well
how
Christ
hath
receiued
vs
in
our
wantes
.
If
hee
speake
of
Vnitie
in
doctrine
and
Sacramentes
in
this
place
as
you
say
,
his
praier
for
it
,
doeth
rather
argue
a
want
to
be
as
yet
in
thē
of
the
thing
,
then
to
importe
any
present
possession
thereof
.
For
wee
are
not
woont
to
pray
for
the
thinges
we
haue
alreadie
,
and
you
know
your
Assertion
mainteineth
that
vnitie
can
neuer
be
sundred
from
the
Church
because
it
is
a
speciall
note
and
badge
thereof
.
The
authoritie
out
of
the
Epistle
to
the
Corinthes
is
directly
against
your
Assertion
,
1.
Corinth
.
1.
for
there
were
(
as
he
affirmeth
in
that
chapter
)
Sectes
and
Schismes
amongest
them
,
one
holding
of
Paule
,
another
of
Apollo
,
which
he
praieth
may
be
staied
&
no
more
hard
of
amongst
thē
.
There
being
then
sectes
and
schismes
amongst
thē
,
and
yet
notwithstanding
he
geuing
them
the
name
and
title
of
the
Church
,
as
appeareth
in
the
beginning
of
that
Chapter
:
prooueth
that
euerie
diuision
by
and
by
taketh
not
away
the
name
of
the
Church
from
those
that
are
so
deuided
.
To
bee
briefe
,
that
place
which
inferreth
a
diuision
to
haue
beene
in
a
Church
,
it
notwithstanding
remaining
still
a
church
:
is
but
a
weake
ground
to
prooue
that
Vnitie
is
an
vnfallible
note
and
marke
of
the
Church
.
You
conclude
with
Augustine
in
his
epistle
one
hundreth
sixtie
sixe
.
For
you
haue
mistaken
the
number
,
it
is
not
as
you
quoat
it
.
There
are
not
many
woords
aledged
out
of
him
,
and
yet
they
are
not
all
truely
alledged
,
howbeit
you
haue
most
of
all
swarued
from
his
meaning
,
I
will
therefore
set
you
downe
his
woordes
both
before
and
after
.
August
.
Epist.
166.
His
atque
aliis
similitudinibus
Dominus
seruorum
suorum
tollerantiam
confirmauit
,
ne
dum
se
boni
putant
malorum
permixtione
culpari
,
per
humanas
&
temerarias
dissensiones
aut
paruulos
perdant
,
aut
paruuli
pereant
,
quod
vsque
adeo
coelestis
magister
cauendum
praemonuit
,
vt
etiam
de
praepositis
malis
plebem
securam
faceret
,
ne
propter
illos
doctrinae
salutaris
cathedra
desereretur
,
in
qua
coguntur
etiam
mali
bona
dicere
,
neque
enim
sua
sunt
quae
,
dicunt
,
sed
Dei
,
qui
in
Cathedra
vnitatis
doctrinam
posuit
veritatis
,
de
praepositis
suis
mala
facientibus
,
&
dei
dona
dicentibus
ait
:
quae
dicunt
,
facite
:
quae
autem
faciunt
facere
nolite
.
Augustine
in
this
Epistle
defendeth
the
church
against
the
Donatistes
who
charged
it
to
be
defiled
with
the
wickednes
of
some
euil
men
,
with
whom
it
did
communicate
,
and
that
in
communicating
with
those
euil
men
in
the
Sacramentes
,
they
were
made
partakers
of
their
sinnes
.
He
vseth
certain
similitudes
taken
out
of
the
Scripture
,
to
confirme
a
tolleration
of
euil
manners
,
when
without
daunger
they
cannot
be
reformed
,
shewing
the
daunger
of
rashe
diuision
,
how
strong
it
is
to
ouerthrowe
the
weake
,
and
that
the
Lord
hath
forewarned
vs
to
take
heede
of
this
rash
deuiding
of
our selues
from
the
Church
,
because
of
the
euill
life
of
some
:
in
that
he
warranteth
the
people
against
the
euill
manners
of
their
guides
and
Teacher●
,
in
asmuch
as
he
commaundeth
then
to
heare
their
doctrine
,
but
not
to
followe
their
example
of
life
and
conuersation
.
For
euill
men
saith
he
are
compelled
by
the
woorking
of
God
to
speake
good
thinges
,
neither
are
they
their
owne
,
but
the
matters
of
God
which
they
doe
vtter
,
who
hath
placed
the
doctrine
of
truth
euen
in
that
chaire
,
where
there
is
vnitie
with
euill
manners
.
Therfore
the
truth
himselfe
of
guides
doing
euil
,
but
saying
that
which
God
hath
geuen
thē
,
saith
,
do
as
they
say
,
but
do
not
as
they
do
.
This
is
the
vnitie
that
Aug.
speaketh
of
,
which
is
to
be
restrained
to
the
matter
he
hath
in
hande
,
to
witte
,
that
the
euill
life
of
some
in
the
church
,
is
no
sufficient
cause
to
make
a
diuision
from
that
church
.
For
if
it
had
,
the
Lorde
woulde
not
haue
moued
vs
to
heare
those
,
and
to
doe
as
they
saye
.
And
yet
which
is
more
,
he
doeth
forewarne
vs
to
beware
of
diuidinge
our self
rashly
from
such
,
in
that
hee
compelleth
oftentimes
men
of
euil
life
,
to
deliuer
good
and
sound
doctrine
vnto
his
people
,
and
hath
got
a
place
for
his
trueth
out
of
that
chaire
,
where
they
doe
sit
who
are
at
vnitie
with
euill
manners
.
If
we
were
departed
from
your
churche
,
onely
because
of
your
euill
life
,
findinge
no
fault
with
your
doctrine
,
you
might
reply
with
Augustine
,
&
saye
vnto
vs
:
In
cathedra
vnitatis
posuit
doctrinam
veritatis
:
Hee
hath
placed
true
doctrine
in
their
mouthes
,
who
in
their
life
are
at
vnitie
with
euill
conuersation
.
But
your
doctrine
is
at
deadly
debate
with
the
trueth
of
God
his
word
,
and
therefore
wee
haue
a
Christian
quarell
against
you
,
not
for
lyfe
onely
,
but
especially
for
euill
Doctrine
,
and
the
Lord
I
doubt
not
shall
in
his
time
reuenge
vs
of
you
,
by
killing
the
errour
which
is
within
you
.
I
conclude
therfore
against
you
by
your
owne
testimonies
,
that
vnitie
simply
as
you
haue
set
it
down
is
no
note
of
the
churche
,
but
Vnitie
wit●
addition
[
of
trueth
and
Verity
.
]
I
conclud●
also
against
you
by
your
own
witnesse
,
tha●
there
is
no
such
Vnitie
required
in
doctrine
,
as
to
exclude
from
the
church
all
thos●
that
are
at
any
kinde
of
variety
,
touching
any
point
of
Doctrine
within
themselues
We
saie
of
variety
in
that
doctrine
which
toucheth
not
the
foundation
of
Religion
,
yea
albeit
the
article
it self
shall
touche
th●
foundation
,
when
yet
notwithstanding
th●
controuersy
is
not
about
the
hart
and
principall
part
thereof
:
August
.
epist.
76.
as
Augustine
saith
o●
the
diuersitie
of
obseruations
in
the
church●
Sit
ergo
vna
Fides
vniuersae
,
quae
vbique
dilatatur
Ecclesiae
,
tanquam
intus
in
membris
,
etiam
si
ipsa
fidei
vnitas
,
quibusdam
diuersis
obseruationibus
celebratur
,
quibus
nullo
modo
quod
in
fide
verum
est
impeditur
:
omnis
enim
pulchritudo
Filiae
Regis
intrinsecus
:
illae
autem
obseruationes
quae
variè
celebrantur
,
in
eius
veste
intelliguntur
,
vnde
illi
dicitur
in
fimbrijs
aurets
circumamicta
varietate
.
Al
the
bewty
of
the
king
his
daughter
which
signifieth
the
church
,
is
as
August
.
saith
inward
,
but
her
outward
garmentes
are
of
●iuers
colours
,
to
declare
that
variety
whe●her
in
doctrine
or
cerimonies
,
so
it
bee
in
●he
garment
,
not
peircing
the
hart
&
bowels
of
Religion
,
can
not
take
away
the
bewty
of
the
church
which
is
altogether
inward
.
As
for
you
that
wil
acknowledg
no
church
where
there
is
any
variety
in
doctrine
,
I
can
proue
vnto
you
,
not
onely
that
your
churche
hath
had
diuersitie
&
dissension
in
doctrine
,
but
also
that
you
haue
bene
at
contention
about
such
pointes
of
doctrine
,
as
shake
the
verie
pillers
&
groundes
of
Religion
.
Wherin
lest
you
should
thinke
that
I
would
alledg
the
authoritie
of
some
that
were
partial
in
my
behalf
,
Matth
.
Paris
.
fo●
.
824.
I
am
contented
to
be
tried
by
Mathew
Paris
,
a
Monke
of
S.
Albons
.
who
in
the
chronicle
that
he
writeth
doth
declare
,
that
in
the
yeare
of
our
Lord
,
1243.
which
was
the
xxvii
.
yere
of
the
reigne
of
Henry
the
thirde
,
then
King
of
this
Realme
of
England
,
there
was
great
controuersie
betweene
the
fryers
and
the
Vniuersitie
of
Paris
,
because
that
the
friers
taught
in
pulpittes
,
&
mainteyned
in
publique
lectures
,
these
opinions
following
.
That
the
diuine
essence
was
not
th●
same
altogither
in
the
holy
Ghost
,
tha●
it
was
in
the
father
,
&
in
the
sonn
:
whic●
plainely
vphouldeth
an
inequalitie
o●
persons
contrary
to
the
Christian
faith●
That
the
holy
Ghost
,
as
he
is
loue
,
procedeth
from
the
father
only
,
&
not
als●
from
the
sonne
:
whereas
the
Christian
belief
holdeth
that
he
procedet●
from
them
both
.
That
neither
the
soule
nor
the
body
shal
be
after
the
resurrection
in
that
heauen
where
the
Angels
are
,
but
in
another
aboue
the
firmament
.
That
the
euill
Angel
in
his
first
creation
was
euill
and
neuer
good
:
which
opinion
chargeth
the
Lord
of
necessity
to
be
the
Author
of
euill
.
That
an
Angel
in
one
instant
may
be
in
diuerse
places
,
and
euerie
where
if
he
will
:
which
opinion
intituleth
the
Angels
vnto
that
which
is
only
proper
to
God
.
That
Adam
had
neuer
such
a
state
of
innocency
,
as
that
he
might
haue
stoode
and
not
haue
fallen
from
the
obedience
of
God
.
which
opinion
doth
ouerthrowe
the
Iustice
of
God
.
That
he
that
hath
more
helpe
of
nature
,
●hall
of
necessitie
haue
more
grace
and
greater
glory
.
This
opinion
vtterly
ouer●hroweth
all
the
doctrine
of
the
free
mercies
in
Christ
,
of
mortification
,
and
regeneration
.
These
opinions
being
once
broched
and
publiquely
mainteyned
in
the
Scholes
,
the
Doctors
of
Paris
(
as
there
was
great
cause
why
)
did
stoutly
resist
and
stand
against
them
,
settinge
downe
their
iudgement
vnto
euery
article
seuerally
in
this
forme
of
wordes
.
Hunc
errorem
prohibemus
,
&
assertores
eius
&
defensores
excommunicamus
.
We
forbid
this
error
,
&
the
mainteyners
and
defenders
thereof
we
doe
excommunicate
.
You
can
neuer
prooue
that
the
greatest
controuersie
that
euer
was
or
is
at
this
daye
amongst
vs
,
was
so
material
and
did
so
nerely
touche
the
foundation
of
religion
as
doth
the
least
of
these
.
And
therefore
when
you
write
againe
,
let
vs
not
I
pray
you
heare
of
any
exclamation
against
the
diuision
that
is
amongst
vs
as
you
say
touching
Doctrine
:
vnlesse
you
will
set
downe
some
particulers
,
and
let
the
world
see
that
you
deale
plainly
&
simply
,
and
are
able
to
prooue
indeed
tha●
which
in
general
termes
you
would
seem●
to
cary
away
.
I
am
well
assured
that
ther●
was
neuer
any
such
dangerous
opinions
professed
in
our
scholes
;
or
contended
for
among
the
learned
that
professed
the
Gospel
at
any
time
,
wherof
in
degree
of
error
i●
might
truly
be
said
that
they
were
matches
&
equall
vnto
these
.
And
if
you
continewe
neuer
so
longe
in
seking
monuments
&
recordes
,
yet
shall
you
not
finde
the
like
amonge
vs.
Assertion
.
For
the
second
the
Prophet
saith
,
Domum
tuam
decet
sanctitudo
Domine
in
longitudinem
dierum
.
Psal
.
92.1
.
corint
.
3.
Psalm
118.
Matth
.
19.
Templum
Dei
sanctum
est
,
quod
estis
vos
(
inquit
Christus
.
)
Media
nocte
surgebam
ad
confitendum
tibi
(
inquit
Propheta
.
)
Some
saith
Christ
geld
themselues
for
the
kingdom
of
heauen
that
is
to
say
,
by
fasting
,
by
prayer
,
&
other
afflictions
.
Castigo
corpus
meum
inquit
Paulus
,
1.
corinth
.
9.
&
in
seruitatē
redigo
,
&c.
To
Iudith
after
her
notable
&
victorious
acte
to
her
commendation
it
was
said
.
Iudith
.
15.
Confortatum
est
cor
tuum
eo
quod
castitatem
amaueris
.
Bona
est
oratio
inquit
Tobias
cum
ieiunto
&
eleemosina
,
Tobi
.
12.
●his
kind
of
deuils
,
saith
Ch●ist
,
meaning
●as
the
Doctors
say
,
Matth
.
17.
)
the
spirits
of
forni●ation
are
not
cast
out
but
by
fasting
&
●rayer
.
Matth
.
5.
Sic
luceat
lux
vestra
coram
homi●ibus
,
vt
videant
opera
vestra
bona
,
inquit
Christus
,
Matth
.
7.
Lucae
6.
ex
fructibus
eorum
cognoscetis
eos
●nquit
Christus
.
Mutuum
date
nihil
,
inde
●perantes
inquit
idem
Christus
.
Sancta
&
●alubris
est
cogitatio
pro
defunctis
exorare
vt
a
poenis
soluantur
dicit
Scriptura
.
2.
Machab
.
12.
The
which
though
the
Iewes
did
neuer
receiue
no
more
than
they
did
the
Gospel
of
Iohn
,
yet
the
church
hath
and
doeth
receiue
boeth
for
canonicall
scriptures
.
Vt
patet
in
the
third
generall
councell
of
Charthage
,
Consil
.
in
suorum
decret
cap
.
47.
August
.
lib
18.
de
ciuitate
Dei
cap
.
26.
Canon
.
cap
.
84.
where
Saint
Augustine
was
present
.
Qui
dicit
quod
Machabaeorum
libros
non
Iudaei
sed
Ecclesia
pro
Canonicis
habet
.
Which
also
is
affirmed
in
the
Canons
of
the
Apostles
.
The
which
church
is
to
be
preferred
before
the
Iewes
sinagogue
,
Psalm
.
86.
Agge
.
2.
to
whome
Christ
hath
promised
the
continual
assistaunce
of
his
holy
spirit
,
Propheta
teste
dicente
diligit
Dominus
portas
Syon
super
omnia
tabernacula
Iacob
.
Magna
erit
gloria
domus
istius
nouissimae
,
plusquam
primae
:
dicit
dominus
.
In
the
primitiue
church
they
vsed
praier
for
the
soules
departed
,
which
was
the
tradition
of
the
Apostles
,
Dionys
.
cap
.
7.
de
coelest
.
Hie
.
Chry
.
in
Epist.
ad
Philippens
.
Homil
.
3
as
witnesseth
Dionysius
Areopagita
,
S.
Paul
his
scholler
,
&
so
witnesseth
also
S.
Chrysostome
.
Non
frustra
ab
Apostolis
sancitum
est
,
vt
in
celebratione
venerandorum
mysteriorum
memoria
fiat
eorum
,
qui
hinc
decesserunt
:
nouerunt
illis
hinc
multum
emolumenti
fieri
multum
vtilitatis
.
Habet
inquit
August
.
ecclesiastica
disciplina
,
August
.
Homi
.
17.
de
verb
.
Apostoli
.
quod
fideles
nouerunt
cum
Martyres
eo
loco
recitantur
ad
altare
dei
,
vt
non
pro
ipsis
oretur
,
pro
caeteris
autem
commemoratis
defunctis
oretur
.
S.
August
.
praying
for
his
mothers
soule
Monica
saith
in
his
praiers
made
to
God
thus
,
Read
the
whole
chapter
,
and
ye
shall
finde
the
matter
more
at
large
.
as
it
appeareth
in
the
eleuenth
chapter
of
his
nienth
booke
of
his
confessions
,
declaring
how
she
did
not
desire
to
be
costly
buried
.
These
were
not
the
thinges
(
saith
hee
)
that
shee
anie
thing
required
vs
,
but
only
desired
vs
to
haue
her
in
remenbrance
at
thine
Alter
,
to
the
which
she
had
beene
accustomed
no
day
missing
to
doe
seruice
,
from
which
shee
well
knewe
that
holy
sacrifice
to
be
dispenced
,
by
which
the
obligation
that
made
against
vs
was
cancelled
,
&c.
In
the
primitiue
Churche
they
builded
Churches
,
they
erected
altars
,
and
offered
sacrifices
therevpon
,
which
was
a
sure
token
and
argument
of
the
true
faith
of
Christ
:
Chrysost
.
contra
gentes
.
Deus
sit
homo
.
as
Chrysost
.
writeth
.
Nowe
such
as
in
wordes
and
actes
inueygh
against
&
contemne
the
said
good
woorkes
both
profitable
for
the
quicke
and
the
dead
,
seeme
to
me
to
bee
no
more
members
of
the
primitiue
Church
,
than
they
bee
of
our
Catholique
Churche
,
at
this
daye
.
And
I
pray
ye
iudge
which
are
Christ
his
folke
by
his
owne
rule
abouesaid
,
that
is
to
saye
,
by
their
fruites
,
and
consider
by
the
monumentes
of
our
forefathers
left
behinde
them
,
Math
.
7.
whether
they
were
Illa
arbor
bona
,
which
brought
foorth
good
frute
.
Answeare
.
ECclesia
est
sancta
.
Another
note
to
discerne
the
Church
by
,
is
Holines
:
for
the
Church
is
the
temple
of
God
,
&
therefore
not
prophane
,
but
holy
,
as
it
is
written
.
1.
Pet
.
cap
.
1.
Be
ye
holy
for
I
am
holy
.
This
sanctification
and
holinesse
wee
haue
not
by
nature
,
but
by
grace
.
The
pathes
of
godlines
and
true
holines
,
are
descried
by
the
word
of
God
,
our
naturall
witte
iudgeth
not
aright
thereof
.
The
word
of
God
as
it
doth
discouer
the
right
way
and
declare
what
works
be
acceptable
to
GOD
,
so
it
doeth
by
exhortation
quicken
and
stirre
vs
vp
therevnto
,
and
therefore
our
Saui-Christ
in
the
prayer
that
he
made
to
his
father
for
the
Church
,
Iohn
.
17.
hath
these
woordes
:
Sanctifica
eos
veritate
tua
sermo
tuus
veritas
est
.
Sanctifie
them
with
thy
trueth
,
thy
woord
is
trueth
.
Ephes
.
4.
And
in
the
Epistle
to
the
Ephesians
this
word
Truth
is
ioined
with
righteousnesse
and
holines
,
as
a
marke
to
distinguish
betweene
true
and
counterfaite
woorkes
.
His
woordes
are
these
Induite
nouum
hominem
,
qui
secundum
deum
creatus
est
in
iustitia
&
sanctitate
veritatis
.
Put
on
the
newe
man
which
is
created
after
God
in
righteousnes
&
holines
of
trueth
,
or
in
righteousnes
and
true
holines
.
And
in
the
next
Chapter
the
Apostle
likewise
coupleth
the
trueth
with
goodnes
&
righteousnes
.
Vt
filij
lucis
incedite
,
nam
fructus
,
Iohn
.
15.
spiritus
situs
est
in
omni
bonitate
,
et
iustitia
,
&
veritate
,
probantes
quid
sit
acceptum
domino
.
Our
Sauiour
Christ
saith
,
iam
vos
puri
estis
propter
sermonem
quem
loquutus
sum
vobis
.
Now
you
are
holy
by
reason
of
the
woorde
that
I
haue
spoken
vnto
you
.
The
tree
must
be
good
before
the
fruite
be
good
:
we
must
be
sanctified
with
the
truth
before
we
can
bring
forth
fruits
of
true
samctification
and
holinesse
.
As
for
your
church
she
hideth
the
word
of
trueth
,
the
holy
scriptures
,
from
the
people
in
an
vnknowen
tongue
,
and
mainteineth
workes
doene
of
a
good
intent
,
which
the
Scripture
condemneth
,
Num●ri
.
15.
when
they
haue
no
warrant
from
the
word
.
Your
fruites
therfore
may
seem
faire
to
the
eye
,
but
to
the
cast
&
triall
they
can
not
be
good
,
because
you
are
not
good
tres
your selues
:
good
trees
you
are
not
,
because
you
want
the
sap
of
the
truth
&
word
of
God
and
are
fedde
with
inuentions
and
traditions
of
men
,
and
your
owne
good
intents
and
deuotions
.
I
knowe
you
looke
that
I
should
prooue
this
out
of
the
Fathers
,
to
wit
,
that
we
must
haue
in
vs
the
good
seede
of
the
woord
,
before
wee
can
bring
foorth
good
woorkes
acceptable
to
God
,
and
that
it
is
required
that
we
our selues
should
be
good
,
before
we
bring
forth
good
fruite
.
Wherefore
I
am
to
require
you
,
to
consider
what
Chrysostome
writeth
of
this
matter
.
Chrysost
.
De
fide
&
lege
naturae
&
sancto
spirit
.
Offendes
equidem
multos
,
qui
quamuis
sermonem
veritatis
non
acceperint
,
&
foris
sint
,
operibus
tamen
pietatis
,
vt
apparet
,
sunt
conspicui
.
Inuenies
viros
misericordes
,
compatientes
,
iustitiae
vacantes
:
sed
nullos
facientes
fructus
operum
,
quia
nescierint
opus
veritatis
.
Thou
shalt
finde
many
,
who
although
they
haue
not
receiued
the
woord
of
truth
,
but
are
without
,
yet
notwithstanding
are
,
as
it
appeareth
,
famous
for
their
good
woorkes
:
thou
shalt
finde
men
mercifull
,
full
of
compassion
,
geuen
to
vpright
dealing
,
but
for
al
that
,
bringing
forth
no
fruites
,
but
leaues
of
woorkes
,
because
they
bee
ignorant
of
the
woorke
of
trueth
.
Vnto
him
agreeth
Hierome
.
his
woordes
are
these
.
Hieron
.
in
Agg●
.
capi
.
2.
Quia
haec
mandata
sunt
nobis
,
vt
ponamus
corda
nostra
in
vus
nostris
,
ascendamus
in
montem
rationabilem
:
&
ad
singula
problemata
congrua
de
testimoniis
Scripturarum
ligna
quaerentes
,
praecédamus
ea
,
&
aedificemus
domum
sapientiae
in
nobis
:
postquam
enim
haec
fuerit
extructa
,
finis
aedificationis
eius
,
erit
,
vt
dominus
glorificetur
in
nobis
.
Because
these
thinges
are
geuen
vs
in
commaundement
,
that
wee
should
set
our
heartes
vpon
our
waies
,
let
vs
goe
vp
vnto
the
mountaine
of
wisdome
,
and
for
euerie
doubt
seking
fitte
wood
out
of
the
testimonies
of
the
Scriptures
:
let
vs
cut
it
downe
,
and
builde
a
house
of
wisedome
within
vs
,
for
after
that
shall
once
bee
built
,
the
end
of
that
building
shal
be
,
that
the
Lorde
may
be
glorified
in
vs.
And
vpon
the
second
chapter
hee
speaketh
yet
more
plainely
vpon
this
matter
.
Possumus
dicere
frustra
aliquos
munera
offerre
Deo
,
Hieron
.
in
Agge
,
cap
.
2.
&
eleemosynis
atque
oblationibus
putare
Deum
posse
placari
:
cum
ipsi
non
extruxerint
in
se
templum
spiritui
sancto
,
tunc
enim
{pro}sunt
eleemosynae
&
munera
quae
offeruntur
in
altari
,
cum
seipsum
quis
aedificauerit
templum
dei
et
post
aedificationem
templi
,
dona
obtulerit
in
altari
.
We
may
say
that
these
men
do
offer
giftes
in
vaine
to
God
,
and
thinke
that
God
will
be
pacified
with
almes
and
offeringes
,
when
they
haue
not
built
in
themselues
a
Temple
for
the
holy
Ghost
.
For
then
are
almes
acceptable
&
gifts
which
are
offered
vpon
the
altar
,
when
a
man
hath
first
built
himselfe
the
temple
of
God
,
&
after
the
building
of
the
Temple
,
shall
offer
giftes
vpon
the
altar
.
This
woord
of
God
which
is
the
wood
appointed
for
the
building
of
the
Temple
of
God
,
you
are
nothing
acquainted
withal
,
you
are
not
often
conuersant
in
the
profitable
reading
and
hearing
thereof
,
and
therefore
no
marueile
if
neither
your
faith
be
grounded
vpon
the
promises
in
the
woord
,
nor
your
direction
for
good
woorkes
be
taken
out
of
the
Lawe
of
God
,
but
followe
custome
and
your
owne
deuotion
,
to
guide
you
vnto
that
which
you
trust
vpon
,
and
to
those
woorkes
which
you
were
woont
to
doe
.
As
before
you
learned
out
of
the
scriptures
:
so
nowe
you
perceiue
by
the
fathers
that
no
man
can
offer
an
acceptable
gift
vnto
God
,
before
there
be
a
temple
of
God
,
and
the
matter
that
maketh
vs
the
temple
of
God
,
is
not
founde
in
our
owne
deuotion
,
but
only
to
be
had
in
the
written
woord
of
God
.
Order
therfore
would
that
before
you
had
told
vs
of
the
sacrifices
&
offerings
to
be
made
,
you
had
admonished
vs
of
the
building
of
that
Temple
,
where
the
sacrifice
must
be
offered
if
it
bee
acceptable
vnto
God
.
You
should
haue
told
vs
that
we
●ut
of
the
comfortes
and
promises
of
the
woorde
,
were
first
to
be
made
liuing
vnto
God
,
and
then
to
haue
required
of
vs
good
woorkes
the
testimonies
of
this
life
.
I
see
no
difference
betweene
this
your
teaching
of
workes
&
theirs
who
are
Ethnickes
&
heathen
men
,
for
they
haue
required
and
practised
many
good
woorkes
,
before
they
them selues
through
faith
in
the
word
were
made
good
and
acceptable
vnto
God
.
Learne
therfore
if
you
wil
not
of
the
scriptures
,
yet
of
the
fathers
,
to
be
come
a
Temple
made
of
that
wood
which
he
hath
appointed
,
before
you
make
any
greate
accompte
of
the
good
deeds
&
oblations
with
you
do
offer
vnto
him
.
Now
let
vs
see
your
fruites
and
go●●
woorkes
.
The
fruites
of
sanctification
and
holynesse
you
make
chastitie
of
life
,
almes
deedes
,
fastings
,
building
of
Churches
,
Vniuersities
,
Colledges
,
Hospitalles
,
lending
of
money
for
charitie
and
not
for
vsurie
,
and
praier
for
the
deade
.
I
haue
with
some
diligence
perused
the
xi
.
Hebr
.
11.
chapter
of
the
Epistle
to
the
Hebrues
,
where
I
see
the
good
works
and
fruites
of
the
best
men
,
for
the
which
they
haue
got
them
an
euerlasting
remenbrance
by
the
testimonie
of
the
spirit
of
God
,
and
are
set
foorth
as
paterns
and
examples
of
true
obedience
.
I
finde
there
no
mention
of
manie
of
these
which
you
doe
set
forth
as
the
principall
woorkes
,
but
great
commendation
of
others
which
you
haue
not
so
much
as
once
named
.
I
doe
finde
there
great
commendation
of
one
Abraham
the
father
of
the
faithfull
,
a
great
rich
man
,
not
for
building
of
Churches
,
Hospitalles
,
or
Colledges
,
but
for
leauing
his
friendes
,
and
countrie
,
going
out
from
among
them
,
at
the
commaundement
of
the
Lorde
,
not
knowing
where
to
become
.
Wee
are
able
to
shewe
you
many
such
g●od
workes
among
vs.
Roma
.
15.
For
diuers
in
this
land
of
great
wealth
,
haue
in
the
late
dayes
of
Queene
Mary
for
their
conscience
sake
,
in
iustifing
the
cause
of
his
Gospel
,
1.
Corint
.
1.
and
therfore
at
his
commandement
,
left
frendes
,
landes
,
goods
,
and
country
,
not
knowing
where
to
become
.
I
doe
read
there
of
one
Moses
,
a
milde
and
mercifull
man
by
the
testimony
of
the
holy
Ghost
,
commended
not
for
lending
of
mony
without
taking
interest
,
or
building
of
Hospitalles
for
poore
and
impotent
men
,
neither
yet
for
mercifull
remembrance
(
as
ye
do
counte
it
)
of
the
dead
in
his
prayers
:
but
for
that
he
refused
to
be
called
the
sonne
of
Pharao
his
daughter
,
August
.
epis
.
1●5
and
chose
rather
to
suffer
aduersitie
with
the
people
of
god
,
than
to
enioy
the
pleasures
of
sinne
for
a
season
.
And
if
this
bee
a
good
worke
wee
can
shew
you
many
of
these
.
Peruse
that
chapter
,
consider
the
men
there
mentioned
,
you
shall
finde
that
they
were
of
the
best
.
Iere
.
32.
vers
.
32.
Examine
the
fruites
of
their
faith
,
their
good
deedes
,
&
compare
thē
with
the
most
of
these
that
you
haue
recited
,
&
doe
require
.
Note
the
varietie
.
Marke
howe
many
of
yours
ye
can
finde
registered
there
,
that
is
a
true
kalender
of
Christian
workes
,
they
are
no
counterfaits
,
they
can
not
but
kepe
waight
,
for
they
are
currant
by
the
lawe
of
God
.
Blame
mee
not
if
I
doe
require
your
carefull
consideration
hereof
,
for
the
diuersitie
of
these
Spirits
maye
not
lightly
be
let
passe
.
The
one
sauereth
of
the
earth
so
doeth
not
the
other
.
For
if
a
wordly
man
that
was
neuer
brought
vp
in
the
schole
of
Christ
,
bee
asked
his
iudgement
betweene
the
good
deede
of
that
man
whoe
doeth
builde
a
Colledge
,
and
of
another
whoe
leaueth
his
countrie
with
Abraham
at
the
commandement
of
God
:
he
wil
preferre
that
of
buildinge
a
Colledge
farre
aboue
the
other
,
as
beinge
a
visible
monument
that
contineweth
for
euer
,
commodious
to
many
:
full
of
glory
in
the
iudgement
almost
of
euery
man
:
whereas
the
memory
of
thother
passeth
awaye
with
the
deede
done
,
commodious
(
as
commoditie
is
measured
in
worldly
respects
)
vnto
none
,
subiect
vnto
the
mislikinge
of
an
infinit
nomber
.
And
as
concerninge
all
those
deedes
that
you
do
reckon
vp
in
forme
and
manner
as
you
doe
them
,
wicked
men
haue
practised
thē
all
,
&
men
that
neuer
heard
of
the
Gospel
wold
if
comparison
were
made
,
preferre
them
before
these
which
are
registred
by
the
holy
Ghost
,
as
the
best
deedes
of
the
best
men
.
Yours
would
weigh
more
with
wordly
minded
men
.
And
therefore
we
may
safely
say
that
they
are
of
th'
earth
&
not
from
aboue
,
for
the
world
loueth
and
liketh
her
owne
.
My
meaninge
is
not
to
speake
against
or
to
mislike
in
any
respect
,
buildinge
of
Colledges
Hospitals
&
churches
,
when
they
proceede
of
a
hart
purified
by
faith
,
&
therfore
seking
the
glory
of
god
&
not
his
own
therin
,
&
be
ordeyned
for
the
aduauncinge
of
God
his
word
&
true
worship
,
not
to
the
maintenaunce
of
Idolatry
and
superstition
.
Thus
much
generally
for
workes
,
to
let
you
see
what
is
the
sappe
that
maketh
the
tree
good
,
&
what
be
the
frutes
that
are
left
in
the
register
of
the
holye
Ghost
,
as
the
best
workes
of
the
best
men
.
Now
let
vs
come
particularly
vnto
the
seueral
good
deedes
with
you
set
downe
.
First
for
prayer
.
Wee
vse
and
practise
it
as
the
speciall
weapon
of
a
Christian
souldiour
,
we
offer
it
vnto
God
as
a
speciall
part
of
his
glory
,
which
he
will
not
communicate
with
any
other
:
wee
teache
men
to
pray
in
spirit
and
trueth
:
not
in
an
vnknowne
tongue
without
any
vnderstanding
of
the
trueth
,
and
therfore
without
any
affection
of
spirit
vnto
that
trueth
.
The
scripture
that
commendeth
fastinge
and
alloweth
it
,
neither
knoweth
nor
approueth
your
manner
of
fasting
.
Compare
your
fasting
with
that
which
we
doe
read
of
Ioel
.
cap
.
2.
Ionas
cap
.
3.
Nehemias
.
9.
the
second
of
the
Chronicles
.
cap
.
20.
You
shal
finde
no
more
resemblance
betweene
thē
,
than
is
betweene
whyte
&
blacke
.
In
these
fastinges
there
were
special
occasions
,
thereof
and
speciall
prayers
conceiued
&
made
thervpon
for
their
release
:
there
was
no
abstinence
from
one
kinde
of
meate
,
&
liberty
for
another
,
but
abstinence
from
all
meats
for
that
time
.
With
you
special
occasion
doeth
not
appoint
the
time
:
but
your
set
dayes
and
times
,
bring
on
all
the
occasion
that
you
haue
.
Their
prayers
were
peculiar
according
to
the
occasion
,
you
haue
no
special
and
peculiar
prayers
,
as
you
haue
not
any
peculiar
occasion
:
With
you
,
there
is
not
abstinence
from
al
●inde
of
meat
for
that
time
,
but
change
of
●ne
kinde
of
meat
for
another
,
and
that
of
●entimes
no
lesse
delicat
thē
the
other
.
So
that
you
may
well
bee
nombred
with
those
men
against
whome
Ierome
speaketh
Ad
Nepotianum
.
Quid
prodest
oleo
non
vesci
,
Hieron
ad
Nepotianum
.
&
molestias
quasdam
difficultatésque
ciborum
quaerere
,
Caricas
,
piper
,
nuces
,
palmarum
fructus
,
similam
,
mel
,
pistacia
?
tota
hortorum
cultura
vexatur
,
vt
cibario
non
vescamur
pane
,
&
dum
delitias
sectamur
è
regno
coelorum
retrahimur
.
Audio
praeterea
quosdā
contra
rerum
hominúmque
naturam
,
aquam
non
bibere
,
nec
vesci
pane
,
sed
sorbitiunculas
delicatas
,
&
contrita
olera
,
betarúmque
succum
,
non
calice
sorbere
sed
concha
.
Proh
pudor
,
non
erubescimus
istiusmodi
ineptijs
,
nec
taedet
superstitionis
?
insuper
etiam
famam
abstínentiae
in
delitiis
quaerimus
?
What
auaileth
it
not
to
feede
of
oile
,
and
to
seeke
for
the
driest
and
hardest
meates
,
as
dry
figges
,
pepper
,
nuttes
,
dates
,
manchets
,
hony
,
and
those
nuttes
,
which
the
Apothecaries
doe
much
vse
,
al
the
garden
is
troubled
,
that
wee
might
not
eat
common
meat
,
&
while
we
follow
after
dainties
we
are
drawne
from
the
kingdom
of
god
.
I
doe
heare
moreouer
that
there
are
certaine
men
,
which
contrary
to
the
nature
of
men
,
neither
drinke
water
nor
eat
bread
,
but
suppe
delicate
brothes
,
and
suppinges
,
pothearbes
brayed
,
&
the
iuice
of
Beetes
not
out
of
a
cuppe
,
but
out
of
a
shell
.
Fye
for
shame
doe
ye
not
blush
at
this
folly
?
are
you
not
ashamed
of
superstition
.
Moreouer
we
doe
seke
the
commendation
of
abstinencye
in
such
dainties
.
You
se
here
howe
auncient
your
kind
of
fastinge
is
,
and
what
Ieroms
iudgement
is
of
such
fastes
,
where
ordinary
meates
are
changed
with
delicat
dainties
.
If
he
were
liuinge
to
beholde
your
common
kind
of
fastinge
,
hee
woulde
surely
renewe
his
oulde
complaint
against
the
superstitious
fastes
of
his
time
&
say
,
Proh
pudor
,
non
erubescitis
istiusmodi
ineptijs
,
nec
taedet
superstitionis
,
insuper
etiam
famam
abstinentiae
in
delitijs
quaeritis
?
We
haue
not
onely
to
charge
your
fastes
as
Ierom
did
the
superstitious
abstinence
of
his
tyme
:
but
also
as
the
Prophet
doeth
the
prophane
fastinge
of
that
tyme
that
hee
liued
in
.
Esay
.
58.
Ecce
in
die
ieiunij
vestri
inuenitur
voluntas
vestra
.
Beholde
in
the
daye
of
●our
fast
you
are
founde
to
doe
your
owne
will
.
As
their
fastinge
was
not
regarded
of
the
Lord
,
because
their
owne
will
was
satisfied
and
not
the
Lordes
,
touching
their
dealinge
with
their
poore
brethren
:
so
yours
is
abhominable
,
because
in
your
seruice
done
not
vnto
man
,
but
with
vs
more
vnto
God
,
you
are
founde
stifly
to
vpholde
your
owne
will
and
deuotion
,
not
yeldinge
vnto
his
written
woorde
and
commaundement
.
And
therfor
in
a
greater
degree
of
offence
,
reiecting
your
fastes
as
did
the
Prophet
theirs
,
wee
may
iustly
say
:
Ecce
in
ieiunijs
vestris
inuenitur
voluntas
vestra
.
For
all
your
fastinge
you
are
still
founde
vpholdinge
your
owne
will
against
the
Lord
and
his
woord
.
Those
afflictions
that
you
speake
so
much
of
,
whereby
you
pretende
to
bringe
the
body
in
subiection
to
the
Spirit
,
if
they
were
greater
then
they
are
with
some
of
you
,
yet
not
withstandinge
you
haue
them
in
common
with
Idolaters
of
all
tymes
.
For
this
is
a
note
of
thē
,
as
witnesseth
the
Apostle
in
the
second
chapter
of
his
Epistle
to
the
Colossians
,
Colos
.
2.
that
they
make
a
shewe
of
wisdome
and
Religion
in
humblenesse
of
minde
,
and
in
not
sparing
their
bodyes
:
which
Ierome
vpon
this
place
confirmeth
in
these
wordes
.
Non
vos
seducat
Philosophia
ad
humanam
doctrinam
,
Hieron
.
in
Col.
cap
.
2.
quae
sapientiae
&
abstinentiae
specie
subornatur
,
in
qua
,
tam
vana
est
corporis
afflictio
,
tam
stulta
meditationis
intentio
,
cui●s
bonum
ad
capiendas
&
infirmandas
hominum
mentes
,
quasi
quidam
laqueus
,
Diabolo
aucupante
,
protenditur
,
quò
facilius
malum
suum
sequens
inducat
.
Let
not
Philosophie
seduce
you
vnto
mans
Doctrine
,
which
is
set
foorth
with
the
shewe
of
wisdome
and
abstinence
,
in
the
which
the
afflicting
of
the
body
is
so
vayne
,
and
the
earnest
intent
of
meditation
is
so
foolish
,
the
goodnesse
wherof
is
hong
before
by
the
Deuill
,
as
a
snare
to
take
the
mindes
of
men
and
to
weaken
them
,
that
therby
the
more
easely
he
may
bring
in
the
poyson
of
doctrine
that
cometh
after
.
This
matter
he
toucheth
also
in
his
exposition
vpon
the
Prophet
Aggeus
in
these
words
.
Et
super
omnem
laborem
manuum
,
Hieron
.
in
Agge
.
cap
.
1.
&
ieiunia
eorum
,
&
obseruationes
varias
,
&
humi
dormitiones
,
qui
tribus
quadragessimis
per
●num
ieiunantes
,
&
xerofagis
humiliantes
animam
suam
,
&
vel
maximè
de
Taciani
radice
crescentes
:
super
huiuscemodi
laboribus
audiunt
,
tanta
passi
estis
sine
causa
.
Vpon
the
labour
of
their
handes
,
vpon
their
fastinges
,
and
diuerse
obseruations
,
vpon
their
sleepinges
vpon
the
ground
,
which
fast
three
Lentes
euerie
yeare
,
and
bring
lowe
themselues
with
eating
of
drie
meates
,
and
especially
those
which
spring
of
the
roote
of
Tatianus
:
they
heare
of
such
laboures
:
ye
haue
suffered
so
great
thinges
in
vaine
.
You
may
see
by
the
testimonie
of
Hierom
,
that
the
afflicting
of
the
body
,
is
not
alwaies
the
best
marke
of
the
Church
of
God
and
true
religion
.
That
which
before
was
spoken
generally
may
well
be
renewed
heere
,
to
witte
,
that
not
onely
none
of
these
afflictions
and
humblinges
of
the
bodie
,
but
also
no
other
thing
how
good
soeuer
of
and
in
it selfe
,
can
please
the
Lord
,
before
by
faith
in
his
woorde
we
be
made
his
Temples
.
To
which
ende
Hierome
,
in
an
other
place
doth
yet
speake
more
fullie
and
plainly
.
Hieron
.
in
Agge
.
cap
.
2.
His
woordes
are
these
:
Omne
quod
fecerint
,
quod
mihi
obtulerint
,
vel
vota
pro
salute
,
vel
pacifica
,
vel
pro
peccato
,
vel
pro
delicto
,
vel
in
holocaustum
:
siue
eleemosynas
,
siue
ieiunia
,
siue
victus
continentiam
,
&
Corporis
castitatem
,
contaminata
erunt
in
conspectu
meo
.
Quamuis
enim
sancta
videantur
specie
su
;
quae
offeruntur
a
talibus
,
tamen
quia
tacta
sunt
ab
eo
qui
pollutus
in
anima
est
,
omnia
polluentur
.
As
for
the
bringing
of
his
bodie
into
subiection
,
which
the
Apostle
speaketh
of
,
&
chastising
of
it
,
I
doubt
not
but
those
who
truely
professe
the
Gospel
haue
it
,
absteining
not
onely
from
vnlawful
commodities
&
pleasures
,
but
also
from
those
that
be
lawfull
,
when
the
enioying
therof
were
likely
to
hinder
the
course
of
the
Gospel
,
which
was
his
meaning
to
declare
,
as
any
man
may
perceiue
,
who
with
indifferent
iudgment
wil
peruse
that
chapter
.
To
conclude
this
controuersie
of
fasting
,
you
contending
to
binde
it
vnto
certain
daies
&
certaine
meates
,
&
we
denying
the
same
:
let
Tertullian
,
a
man
neare
vnto
Christ
his
time
be
iudge
herein
.
Tertul
de
ieiunio
aduersus
Psychicos
.
These
are
his
words
Certè
in
Euangelio
illos
dies
ieiuniis
determinatos
putant
,
in
quibus
ablatus
est
sponsus
,
&
hos
esse
iam
solos
legitimos
ieiuniorum
christianorum
abolitis
legalibus
&
propheticis
vetustatibus
.
Vbi
volunt
enim
agnoscunt
quid
sapiat
:
lex
&
prophetae
vsque
ad
Ioannem
.
Itaque
de
caetero
indifferenter
i●iunandum
ex
arbitrio
,
non
ex
imperio
nouae
disciplinae
,
pro
temporibus
&
causis
vniuscuiusque
:
sic
&
Apostolos
obseruasse
,
nullum
aliud
imponentes
iugum
certorum
&
in
commune
omnibus
obcundorum
ieiuniorum
.
He
affirmeth
that
in
the
tune
of
the
Gospel
those
dayes
are
appointed
for
fasting
,
in
which
the
bridegroome
is
taken
away
,
meaning
thereby
such
times
as
bring
speciall
occasion
with
them
to
admonish
and
warne
vs
for
the
humbling
of
our selues
before
the
Lorde
,
&
that
the
Apostles
did
thus
obserue
it
:
laying
no
yoke
of
certain
&
determined
fastes
vpon
men
,
but
left
it
to
be
doone
according
as
the
cause
of
euerie
one
shoulde
require
.
You
see
how
plainely
he
speaketh
against
the
restraining
of
it
to
certaine
daies
&
time
:
&
as
plaine
&
as
flat
is
his
speach
immediatly
after
against
the
restraining
of
vs
in
it
to
certaine
meates
,
Xerophagias
vero
nouum
affectati
officii
nomen
,
&
proximum
ethnicae
superstitioni
,
quales
●astimoniae
Apim
,
Isidem
,
&
magnam
matrem
,
certorum
eduliorum
exceptione
purificant
,
cum
fides
libera
in
Christo
,
ne
Iudaicae
quidem
legi
abstinentiam
quorundam
ciborum
debeat
,
semel
in
totum
macellum
ab
Apostolo
admissa
detestatore
eorum
,
qui
sicut
nubere
prohibeant
,
ita
iubeant
cibis
abstinere
a
deo
conditis
,
&
ideo
nos
esse
iam
tum
prenotatos
in
nouissi●is
temporibus
abscedentes
a
fide
,
intendentes
spiritibus
mundi
seductoribus
,
doctrinis
mendacilo
quorum
inustam
habentes
conscientiam
.
He
affirmeth
that
the
eating
of
certaine
drie
meates
is
a
new
name
of
a
strange
and
affected
office
,
nere
vnto
the
superstition
of
the
heathen
,
and
that
all
meates
are
set
at
libertie
vnto
vs
,
and
that
we
are
let
in
vnto
the
shambles
without
anie
restraint
,
and
that
by
the
Apostle
himselfe
,
who
(
as
he
saieth
there
)
doth
detest
thē
that
forbid
to
marie
,
&
commaunde
to
absteine
from
meates
created
of
God
.
As
before
you
heare
his
iudgement
for
restraining
of
fasting
vnto
certain
dais
:
so
now
you
heare
it
touching
the
restraint
of
certaine
meates
in
fasting
.
It
appeareth
that
although
he
were
neere
vnto
the
Apostles
time
,
yet
euen
then
this
superstition
begoon
,
which
afterwarde
so
greatly
preuailed
.
The
good
woorke
that
you
spende
most
trauell
vpon
,
is
praier
for
the
dead
,
and
that
woorke
you
would
establishe
by
Scripture
,
and
therefore
when
you
haue
alleaged
the
place
out
of
the
second
booke
of
the
Machabees
,
you
adde
these
wordes
[
Dicit
scriptura
:
]
and
proceede
to
prooue
that
booke
of
the
Machabees
to
be
canonicall
scripture
,
by
the
testimonie
of
Augustine
.
You
quoate
in
the
margent
[
August
.
De
ciuitate
dei
.
lib
,
18.
ca.
26.
Aug
de
ciui
.
dei
.
lib
.
18.
cap
.
36.
]
In
that
Chapter
there
is
no
such
matter
.
I
thinke
you
meane
the
thirtie
sixe
Chapter
of
that
booke
,
there
are
the
same
woordes
that
you
doe
alledge
,
but
I
haue
to
charge
you
of
not
setting
downe
the
whole
sentence
,
but
supressing
of
that
which
openeth
the
whole
matter
,
you
shal
giue
me
leaue
therfore
to
set
downe
the
whole
sentence
as
it
lieth
.
His
words
are
these
:
Ab
hoc
tempore
apud
Iudaeos
restituto
templo
,
non
reges
sed
principes
fuerunt
vsque
ad
Aristobulum
,
quorum
supputatio
temporum
,
non
in
Scripturis
sanctis
quae
canonicae
appellantur
,
sed
in
aliis
inuenitur
,
in
quibus
sunt
&
Machabaeorum
libri
:
quos
non
Iudaei
,
sed
ecclesia
pro
canonicis
habet
,
propter
quorundam
Martyrum
passiones
vehementes
atque
mirabiles
.
Augustine
as
you
see
,
affirmeth
this
supputation
of
time
not
to
be
found
in
the
holy
Scriptures
which
are
called
canonicall
,
but
in
other
bookes
,
among
the
which
are
the
bookes
of
the
Machabees
:
He
declareth
plainely
that
the
bookes
of
the
Machabees
are
others
and
diuerse
from
the
bookes
of
the
holy
Scriptures
which
are
called
canonicall
:
Non
in
Scripturis
sanctis
,
quae
appellantur
canonicae
,
sed
in
aliis
,
in
quibus
sunt
&
Machabaeorum
libri
:
he
doeth
not
say
,
in
quibus
errore
opinionis
Iudaei
existimant
esse
Machabaeorum
libros
:
But
these
are
his
wordes
,
In
quibus
sunt
&
Machabaeorum
libri
.
Hee
doeth
not
say
that
they
are
falsly
thought
by
the
Iewes
to
be
among
other
bookes
,
which
are
not
called
canonical
,
but
expresly
,
that
they
are
among
bookes
that
be
not
called
canonicall
.
You
lay
fast
holde
vpon
this
other
half
of
the
sentence
:
Quos
non
Iudaei
,
sed
ecclesia
pro
canonicis
habet
:
If
you
will
haue
none
of
that
that
goeth
before
,
I
pray
you
let
vs
haue
that
,
that
foloweth
immediatly
:
Propter
quorundam
martyrum
passiones
.
The
church
reckoneth
of
the
bookes
of
the
Machabees
,
as
if
they
were
canonical
,
because
of
the
suffering
of
certain
martyres
.
If
they
were
altogither
and
simply
canonicall
,
what
meaneth
he
to
adde
any
particular
respect
,
as
this
is
,
[
Propter
passiones
martyrum
,
]
for
the
suffering
of
Martires
,
why
they
should
be
accounted
canonical
.
If
his
meaning
be
in
his
latter
part
,
to
heale
whatsoeuer
was
wounded
by
him
in
the
former
,
why
is
not
his
plaister
as
large
as
the
wound
?
In
the
former
part
of
the
sentence
without
any
condition
or
respect
,
he
had
affirmed
that
the
bookes
of
the
Machabees
were
not
among
the
holy
scriptures
,
which
are
called
canonical
,
now
when
he
should
as
you
thinke
heale
this
long
and
large
wound
,
he
commeth
with
a
litle
plaister
and
telleth
vs
of
one
cause
in
respect
wherof
these
books
were
reputed
of
the
church
as
if
they
were
canonicall
.
And
that
it
is
his
manner
not
to
speake
of
those
bookes
with
generall
allowance
and
approbation
as
he
doeth
of
canonicall
scriptures
,
but
with
condition
,
cautions
,
and
particular
allowance
for
some
one
speciall
cause
,
with
hee
neuer
doeth
of
the
canonicall
Scripture
:
It
appereth
in
his
second
booke
against
the
second
Epistle
of
Gaudentius
cap
.
23.
Where
disputing
against
the
Donatistes
,
who
alledged
the
fact
of
Razis
,
for
the
murthering
of
them selues
,
he
hath
these
woords
:
Et
hanc
quidem
scripturam
,
quae
appellatur
Machabeorum
non
habent
Iudaei
sicut
legem
,
Prophetas
,
&
Psalmos
,
quibus
dominus
testimonium
perhibuit
tanquam
testibus
suis
dicens
:
oportet
omnia
impleri
,
quae
scripta
sunt
in
lege
,
&
prophetis
,
&
psalmis
de
me
:
sed
recepta
est
ab
ecclesia
non
inutiliter
,
si
sobriè
legatur
vel
audiatur
,
maximè
propter
illos
Machabeos
qui
pro
dei
lege
sicut
veri
martyres
a
persequutoribus
tam
indigna
atque
horrenda
perpessi
sunt
.
Consider
wel
with
what
cautions
this
book
is
compassed
about
by
Augustine
,
and
how
spare
his
allowance
is
vnto
it
,
in
respect
of
the
Canonicall
Scripture
.
It
is
receiued
of
the
church
,
saith
August
.
not
vnprofitably
,
if
it
bee
reade
soberly
,
especially
for
those
Machabees
,
that
suffered
so
many
thinges
of
the
persecutours
for
the
lawe
of
God
,
that
the
Christians
(
saith
he
)
may
learne
from
hence
that
the
afflictions
of
this
time
are
not
worthy
of
that
glory
which
shal
be
reuealed
.
Out
of
this
Epistle
of
Augustine
,
we
may
learne
an
aunswere
for
that
place
alledged
by
you
of
Iudas
Machabeus
his
fart
.
The
Donatistes
(
as
appeareth
in
that
epistle
)
alledged
Razis
his
killing
of
himself
,
(
wc
is
commended
in
the
14.
chapter
of
the
2.
booke
of
Machabees
,
)
as
an
example
to
approue
the
murtheringe
of
themselues
:
euen
as
you
do
the
fact
of
Iudas
Machabeus
for
prayer
for
the
dead
.
His
answeare
is
this
.
Non
debemus
quicquid
in
scripturis
etiam
Dei
testimonio
laudatos
homines
fecisse
legerimus
consentiendo
approbare
:
sed
considerando
discernere
,
adhibentes
iudicium
non
nostrae
auctoritatis
sed
Scripturarum
sanctarum
atque
diuinarum
.
You
may
see
that
hee
would
not
haue
vs
builde
vpon
priuate
examples
&
factes
,
albeit
the
men
that
haue
done
them
were
good
&
commended
by
God
himselfe
,
but
to
discerne
of
them
by
the
authoritie
of
the
scriptures
.
This
example
therefore
of
Iudas
Machabaeus
touching
the
dead
,
may
not
by
the
authoritie
of
Augustine
forthwith
be
yelded
vnto
because
it
was
his
doinge
,
except
being
discerned
by
the
Scripture
,
it
bee
founde
to
receiue
confirmation
from
thence
.
For
priuate
examples
can
make
no
general
rules
of
doctrine
.
Augustine
his
iudgement
for
the
authoritie
of
these
bookes
you
greatly
stand
vpon
:
&
therefore
his
iudgement
of
priuate
examples
and
factes
I
hope
you
will
not
mislyke
.
Neither
haue
wee
onely
his
doctrine
to
lead
vs
not
simply
to
approue
this
or
any
like
fact
,
before
it
bee
examined
by
the
holy
Scriptures
:
but
his
practise
also
in
this
same
chapter
disalowing
the
fact
of
Razis
,
which
is
commended
by
the
Author
of
those
bookes
,
and
crossing
the
seueral
thinges
geuen
out
there
as
matter
to
his
great
commendation
.
Wee
are
therfore
no
bolder
with
this
Author
in
this
our
attempt
,
then
Augustin
himself
is
with
him
,
in
another
priuate
fact
commended
not
a
litle
by
the
same
man
.
Peraduenture
you
desire
to
knowe
what
that
diuersitie
is
which
hee
maketh
betweene
the
Churche
of
God
nowe
,
and
the
Iewes
,
as
concerninge
these
bookes
.
This
it
is
,
that
the
Iewes
neuer
closed
those
bookes
with
the
Canonicall
vnder
one
prayer
of
clapses
as
the
Churche
doeth
now
readinge
them
togither
with
thother
,
And
yet
they
cary
with
them
euen
nowe
their
note
of
difference
and
imperfection
,
that
wee
may
not
take
their
authoritie
sufficient
to
confirme
any
Doctrine
,
and
that
by
the
iudgement
&
practise
of
the
church
,
accordinge
as
Ierom
testifieth
in
his
preface
vpon
the
Prouerbes
of
Solomon
:
his
woordes
are
these
:
Sicut
Iudith
&
Tobiae
&
Machabaeorum
libros
legit
quidem
ecclesia
,
sed
eos
inter
canonicas
scripturas
non
recipit
:
Sic
&
haec
duo
volumina
legat
ad
aedificationem
plebis
,
non
ad
authoritatem
Ecclesiasticorum
dogmatum
confirmandam
.
As
the
church
readeth
the
bookes
of
Iudith
,
Tobias
,
and
the
Machabees
,
but
receiueth
them
not
for
Canonicall
scriptures
:
so
it
may
read
these
two
bookes
(
meaning
the
booke
of
Wisdom
and
Ecclesiasticus
)
for
the
edifyinge
of
the
people
,
but
not
for
to
get
authoritie
and
confirmation
to
any
Ecclesiasticall
opinion
.
You
heare
Ierome
say
that
the
church
doeth
not
receiue
the
bookes
of
the
Machabees
as
canonicall
scripture
,
that
they
are
not
of
authoritie
to
confirme
any
thing
in
controuersy
,
here
is
not
(
Iudaei
non
recipiunt
)
sed
Ecclesia
non
recipit
.
If
these
words
.
Diligit
Dominus
portas
Syon
super
omnia
tabernacula
Iacob
,
import
this
meaninge
(
as
you
think
they
doe
)
that
the
Lord
hath
opened
more
of
his
trueth
touching
the
authoritie
of
those
bookes
,
&
so
of
prayer
for
the
dead
,
vnto
his
churche
since
Christ
,
then
hee
did
before
vnto
the
Iewes
,
because
hee
loued
Syon
more
than
Iacob
:
why
doe
you
fetch
your
authoritie
of
praying
for
the
dead
out
of
the
tabernacles
of
Iacob
,
and
not
out
of
the
gates
of
Syon
,
out
of
the
oulde
Testament
,
and
not
out
of
the
newe
?
You
can
not
finde
prayer
for
the
dead
in
all
Syon
wher
the
loue
of
the
Lorde
is
so
aboundantly
to
be
seene
,
you
are
glad
to
seeke
into
the
tabernacles
of
Iacob
,
and
finding
no
succour
there
neither
,
at
last
you
light
vpon
a
pore
tente
,
which
bewrayeth
it selfe
not
to
be
of
the
same
buildinge
with
Iacobs
tabernacles
.
For
the
Author
of
those
bookes
craueth
pardon
if
hee
haue
swarued
in
anye
thing
,
which
the
holy
Ghost
is
neuer
found
to
haue
done
.
It
is
farre
from
that
spirit
of
all
trueth
,
to
feare
fallinge
into
errour
in
any
of
his
doings
,
so
it
is
also
from
him
that
is
god
almightie
in
power
equall
with
the
father
,
to
say
,
If
I
haue
spoken
slenderly
&
barely
,
it
is
that
I
coulde
:
as
if
any
thinge
were
impossible
vnto
God
.
I
neede
not
to
labour
greatly
for
the
discredite
of
your
authorities
,
for
they
are
at
such
variance
with
me
in
themselues
,
that
one
doeth
ouerthrowe
another
.
For
your
first
authoritie
saith
,
that
prayer
for
the
dead
is
deliuered
in
writing
from
the
holy
Ghost
:
Your
other
authorities
that
followe
they
saye
it
is
not
so
,
but
that
it
is
only
deliuered
vs
by
word
of
mouthe
and
practise
from
the
Apostles
:
for
so
doe
you
afterward
define
of
tradition
,
opposing
it
vnto
the
written
word
as
another
member
.
And
therefore
I
pray
you
consider
howe
these
doe
depende
one
of
another
,
that
in
your
first
authoritie
you
should
say
:
[
Dicit
scriptura
,
]
alleaging
the
Machabees
,
and
afterwarde
saye
:
[
Dicit
traditio
.
]
For
Chrysostome
&
Augustine
whome
you
bringe
in
afterward
,
say
that
it
is
a
tradition
of
the
Apostles
:
&
therfore
either
your
Scripture
is
no
Scripture
,
or
else
their
tradition
is
no
tradition
.
You
must
remember
what
Irenaeus
saith
in
the
first
chapter
of
his
thirde
booke
.
Non
per
alios
dispositionem
salutis
nostrae
cognouimus
,
quàm
per
eos
per
quos
Euangelium
peruenit
ad
nos
,
quod
quidem
tunc
praeconiauerunt
,
postea
verò
per
Dei
voluntatem
in
Scripturis
nobis
tradiderunt
,
fundamentum
&
columnam
Fidei
nostrae
futurum
.
Wee
knowe
not
our
saluation
by
any
other
then
these
,
by
whome
the
Gospel
hath
come
vnto
vs
,
which
then
they
preached
,
and
afterwarde
by
the
wil
of
God
left
it
in
writing
to
bee
the
piller
and
foundation
of
our
faith
.
That
which
the
Apostles
by
the
wil
of
God
left
vs
in
writinge
,
must
bee
the
grounde
of
our
faith
.
And
therefore
I
am
to
require
you
to
begin
there
,
and
then
to
declare
and
prooue
,
howe
faithfully
you
haue
succeded
them
in
that
doctrine
which
they
taught
.
Wee
finde
not
this
Doctrine
in
that
Scripture
which
the
Apostles
left
written
vnto
vs
,
to
bee
(
as
Irenaeus
faith
)
the
piller
and
grounde
worke
of
our
faith
:
and
therfore
wee
can
not
finde
you
to
haue
succeeded
them
in
this
Doctrine
:
vnlesse
you
can
proue
that
they
had
this
doctrine
.
For
to
succeed
a
man
in
any
thing
,
necessarily
inferreth
,
that
the
same
man
must
haue
had
that
thinge
before
.
If
you
wold
haue
proued
your
Doctrine
of
good
woorkes
to
haue
beene
Apostolical
,
you
shoulde
haue
prooued
that
the
Apostles
taught
the
same
woorkes
in
the
same
manner
that
you
doe
.
I
dare
therefore
boldly
say
,
and
shal
bee
ready
at
all
tymes
to
prooue
,
that
you
are
not
the
Apostles
successors
in
your
doctrine
of
sanctification
.
And
as
you
haue
not
beene
faithfull
vnto
the
Apostles
,
to
succeede
them
truely
in
their
Doctrine
,
no
more
haue
you
beene
vnto
others
that
came
after
them
,
who
albeit
they
swarued
some
thing
from
the
purity
of
the
Apostles
,
yet
were
they
farre
of
from
such
great
corruption
as
you
of
late
tyme
haue
embraced
.
For
proofe
hereof
let
vs
consider
what
that
memorial
of
the
dead
was
,
which
Dionysius
Areopagita
reporteth
to
bee
the
tradition
of
the
Apostles
.
I
will
not
nowe
dispute
whether
he
were
Paule
his
scholer
or
no
,
neither
yet
whether
those
Canons
with
you
speake
of
,
were
the
Apostles
Canons
.
Only
this
I
wil
say
,
that
it
were
as
hard
a
piece
of
worke
as
euer
you
tooke
in
hande
,
by
good
and
sufficient
authoritie
to
iustifie
these
your
assertions
.
It
is
written
,
not
as
you
quoat
it
in
his
booke
,
[
De
coelesti
hierarchia
,
]
but
in
the
7.
cap
.
of
his
booke
.
De
Ecclesiastica
hierarchia
,
where
you
shall
plainly
vnderstande
that
your
church
hath
not
suceeded
him
in
his
doctrine
,
touching
the
memorial
of
the
dead
,
albeit
you
alledg
his
authoritie
for
your
defence
.
This
Dionysius
speaking
of
those
who
are
not
permitted
to
communicate
saith
thus
.
Non
inconuenienter
autem
adsunt
us
quae
modo
geruntur
,
Dionis
.
de
Eccle
.
hier
cap
.
7.
patentiùs
discentes
atque
intuentes
nostrae
mortis
incertum
,
sanctorúmque
munera
de
scripturis
celebrata
diuinis
,
&
intenta
sibi
similibus
impuris
infinita
supplicia
,
ex
his
enim
fortè
proficient
,
cernentes
eum
qui
sancte
obiit
ministrorum
praedicatione
celebrari
;
vt
verè
consortem
sanctorum
omnium
,
fortasseque
&
ipsi
ad
simile
desiderium
ventent
,
ministrorum
officio
edocti
quam
sit
beata
&
verè
foelix
in
Christo
comsummatio
.
In
that
memoriall
of
the
dead
which
Dionysius
hath
left
as
the
practise
of
his
time
,
the
deade
was
celebrated
by
the
ministers
voice
,
as
one
who
had
alreadie
feloshippe
with
all
the
Saintes
,
you
celebrate
your
deade
,
as
men
lying
vnder
the
heauie
punishment
and
wrath
of
God
for
their
sinnes
,
boiling
in
Purgatorie
,
farre
from
anie
likelyhoode
to
be
in
felowship
already
with
all
the
Saintes
.
The
celebration
of
the
deade
in
that
time
was
so
comfortable
(
for
they
had
no
celebration
of
any
,
saue
them
who
died
godly
)
that
it
was
thought
necessarie
for
the
woorse
sort
,
to
heare
and
see
it
,
to
bring
them
in
loue
with
that
kinde
of
life
and
conuersation
which
they
see
was
glorified
in
the
end
.
Fortasse
(
inquit
)
&
ipsi
venient
ad
simile
desiderium
.
Your
memoriall
of
the
deade
is
so
fearefully
set
foorth
,
while
euerie
man
is
set
a
woorke
to
help
to
haal
and
pul
him
out
of
Purgatorie
not
onely
at
the
time
of
his
buriall
,
but
manie
daies
after
:
that
it
were
ynough
to
terrifie
a
strong
hearted
Christian
from
that
profession
,
where
the
best
are
no
better
entreated
:
if
you
had
not
some
secret
plaister
of
Indulgences
&
Pardons
,
to
heale
vp
this
wounde
againe
.
True
it
is
,
there
is
mention
there
of
praier
for
the
deade
,
(
for
I
will
deale
otherwise
with
you
then
you
doe
with
me
)
not
hiding
anie
thing
of
that
,
that
seemeth
to
make
most
against
me
.
Precatur
oratio
illa
(
inquit
Dionysius
)
diuinam
clementiam
,
vt
cuncta
dimittat
per
infirmitatem
humanam
admissa
peccata
defuncto
,
eúmque
in
luce
statuat
&
regione
viuorum
,
in
sinibus
Abrahae
,
Isaac
,
&
Iacob
:
ista
vt
reor
perspicua
sunt
beatissima
sanctorum
praemia
.
In
this
praier
for
the
deade
it
is
required
of
God
for
him
,
that
his
sinnes
may
be
forgeuen
,
and
that
the
Lord
woulde
place
him
in
the
land
of
the
liuing
,
with
Abraham
,
Isaac
and
Iacob
,
because
that
is
the
rewarde
of
the
Saintes
.
Afterwarde
he
mooueth
a
question
about
this
praier
,
what
it
shoulde
profit
him
that
is
departed
,
seeing
his
rewarde
must
be
according
to
that
which
he
hath
doone
,
be
it
good
or
euil
,
Fortasse
(
inquies
)
ista
rectè
quidem
a
nobis
dici
:
verùm
ambigere
cuius
rei
gratia
praesul
diuinam
precatur
clementiam
defuncto
,
peccatorum
veniam
postulans
,
&
aequalem
sanctis
ac
lucidissimam
sortem
:
si
enim
eorum
quae
in
vita
gessit
bonerum
aut
malorum
a
diuina
iustitia
percipiet
praemia
,
perfecit
autem
actiones
suas
in
vita
ista
defunctus
,
quaenam
hunc
oratio
praesulis
ad
aliam
praeter
illam
quam
meruit
vitae
hic
actae
respondentem
transferet
requiem
.
A
little
after
he
answeareth
this
doubt
in
these
wordes
.
Quaenam
verò
de
huiusmodi
prece
,
quam
super
defuncto
peragit
praesul
,
ex
diuinis
ducibus
nostris
traditio
peruenit
ad
nos
,
operaepretium
est
vt
dicamus
,
Venerandus
antistes
,
vt
scriptura
ait
interpres
est
iudiciorum
diuinorum
,
angelus
enim
domini
omnipotentis
est
:
didicit
igitur
de
scripturis
diuinitus
traditis
,
vt
hi
qui
piè
vixerunt
lucidissima
diuináque
vita
pro
merito
ab●equissimis
lancibus
redditur
,
non
recordante
diuina
bonitate
per
summam
clementiam
maculas
,
quae
illis
ex
humana
infirmitate
adhaeserunt
.
Ista
quidem
nouit
pontifex
promissa
a
sanctis
eloquiis
,
petit
autem
ea
fieri
donarique
eisquipie
vixerunt
praemia
sacra
,
simul
quoque
seipsum
ad
imitationes
Dei
benignus
formans
,
&
aliorum
dona
,
quasi
proprias
expetens
gratias
,
neque
ignorans
veras
repromissiones
futuras
,
praesentibus
etiam
apertè
demonstrat
quod
quae
ab
eo
sacro
iure
postulantur
,
omnino
illi
consequentur
qui
in
vita
diuina
consummati
sunt
.
Prophanis
vita
functis
ista
non
precatur
,
quia
&
indigne
orans
nou
exaudiretur
.
His
answere
in
somme
is
this
,
That
because
the
minister
is
the
interpreter
of
the
iudgementes
of
God
,
and
knoweth
that
remission
of
sinnes
and
euerlasting
life
is
promised
vnto
them
that
haue
liued
godly
,
therefore
he
praieth
for
them
imitating
therin
the
goodnesse
of
God
,
requiring
other
men
their
giftes
as
his
owne
graces
:
and
declaring
vnto
them
that
be
present
that
those
thinges
which
he
praied
for
shal
happen
vnto
all
them
whose
death
shall
follow
a
godly
life
.
And
therefore
he
prayeth
not
to
haue
these
thinges
graunted
vnto
common
and
prophane
men
,
because
he
should
not
be
heard
for
them
.
The
question
being
for
what
cause
the
minister
shal
pray
thus
,
seeing
the
dead
is
to
receiue
according
as
he
hath
●oone
in
his
life
:
the
minister
is
cleered
albeit
there
come
no
gaine
vnto
the
dead
thereby
,
(
for
there
is
no
mencion
of
anie
profit
redounding
vnto
him
)
first
because
he
is
the
messenger
of
the
Lord
,
the
Interpreter
of
his
iudgementes
,
and
therefore
in
that
his
praier
doeth
make
declaration
of
the
deade
his
condition
,
and
as
it
were
put
him
in
possession
of
the
promises
made
to
the
faithful
,
which
he
knoweth
cannot
but
be
perfourmed
.
And
Secondarily
,
because
he
doeth
therein
imitate
the
goodnesse
of
God
,
requiring
other
their
gifts
as
his
own
graces
,
&
last
of
all
because
he
declareth
thereby
vnto
those
that
be
present
,
what
is
the
rewarde
of
a
godly
life
.
He
standeth
much
vpon
the
first
cause
of
his
prayer
,
that
it
putteth
the
deade
as
it
were
in
possession
of
life
,
and
alledgeth
authoritie
for
the
ministers
,
that
they
haue
speciall
giftes
geuen
them
to
discerne
whose
sinnes
be
forgiuen
,
&
whose
are
retained
,
and
accordingly
in
declaration
thereof
to
forgiue
or
retaine
,
to
admit
vnto
life
or
to
exclude
,
according
as
hee
doeth
declare
in
those
wordes
:
Sic
profectò
ille
,
omnisque
illi
similis
praesul
,
iuxta
paternaarum
iustificationum
sibi
indultas
reuelationes
,
declarando
&
traducendo
deo
charos
admittit
&
excludit
impios
.
This
memorial
of
the
dead
that
Dionysius
alloweth
of
,
as
receiued
from
the
Apostles
:
resteth
in
the
minister
alone
,
because
he
hath
special
reuelation
and
discretion
to
discerne
the
good
from
the
bad
.
There
is
no
allowance
here
for
other
men
to
praie
for
the
dead
,
who
haue
not
that
discretion
to
discerne
betweene
the
godly
and
the
wicked
.
Mo●●●uer
Dionysiu●
his
praier
is
an
admission
of
the
●●●de
into
heauen
:
yours
,
are
emissions
or
deliuerances
out
of
Purgatorie
:
they
are
admitted
onely
to
the
benfite
of
his
prayer
,
whom
by
speciall
knowledge
he
is
assured
to
be
the
elect
of
God
:
I
neuer
hearde
of
anie
refused
among
you
,
who
had
so
much
mony
as
would
pay
for
a
Dirige
or
a
Masse
of
Requiem
.
By
Dionysius
his
prayer
,
they
are
on
the
first
day
admitted
into
heauen
:
but
for
any
helpe
that
wee
can
learne
they
haue
by
your
praiers
,
a
man
may
come
many
a
yeere
after
all
your
first
daies
worke
,
&
yet
if
we
will
beleeue
you
,
finde
them
in
Purgatory
.
By
Dionysius
his
doctrine
we
can
neuer
learne
that
the
people
may
pray
for
the
dead
,
nor
that
the
minister
his
praier
addeth
any
thing
to
the
state
of
the
dead
,
but
is
only
a
declaration
of
the
Lord
his
mercie
towardes
his
,
and
as
it
were
an
admission
of
them
thereunto
before
men
.
I
hope
you
will
consider
aduisedly
that
the
doubt
arising
about
this
prayer
for
them
,
seeing
the
man
is
to
be
iudged
according
to
that
he
hath
doon
in
his
life
:
and
no
benifite
being
alleaged
to
redound
vnto
the
dead
,
but
the
chiefe
defence
to
consist
herein
that
the
minister
is
a
messenger
betweene
God
and
man
of
his
iudgmentes
,
auctorized
to
pronounce
according
to
that
speciall
knowledg
and
authoritie
that
is
geuen
vnto
him
:
what
slender
defence
you
haue
from
Dionysius
.
Before
I
tolde
you
that
it
was
not
necessarie
to
followe
you
thus
farre
,
seeing
you
had
no
helpe
from
the
Apostles
their
doctrine
,
and
therefore
you
are
not
within
the
succession
of
their
doctrine
,
for
you
are
neuer
able
to
proue
that
they
taught
any
such
doctrine
of
prayer
for
the
dead
as
you
hold
.
You
see
nowe
that
as
you
haue
not
succeded
them
,
no
more
haue
you
succeeded
Dionisius
in
your
memoriall
for
the
dead
.
Let
vs
see
what
helpe
you
haue
from
Chrysostom
,
he
saith
that
the
memorial
of
the
dead
is
a
tradition
of
the
Apostles
,
and
that
it
bringeth
much
profit
vnto
them
.
It
is
true
he
saith
so
,
and
it
is
as
true
that
the
same
Chrysostom
saith
not
foure
lines
before
,
that
it
bringeth
but
litle
helpe
&
profit
vnto
them
,
his
wordes
are
these
.
Procuremus
illis
aliquid
auxilii
,
modici
quidem
:
attamen
inuemus
eos
.
Dionysius
in
his
memorial
of
the
dead
,
findeth
no
helpe
for
thē
,
but
maketh
al
the
profit
thereof
to
redound
vnto
the
liuinge
,
and
he
saith
this
kinde
of
memorial
was
deliuered
him
from
the
Apostles
.
Chrysost
.
saith
it
bringeth
much
helpe
vnto
them
,
and
he
also
telleth
vs
that
so
it
is
deliuered
to
them
of
his
time
,
vnder
the
credit
of
the
Apostles
their
tradition
.
What
shall
we
say
in
this
varietie
,
one
being
contrary
to
another
,
and
the
same
diuerse
from
himselfe
:
but
that
it
is
better
to
harken
vnto
God
than
vnto
man
,
to
leane
vnto
the
certaintie
of
his
word
,
than
to
be
tossed
this
way
and
that
waye
after
the
incertainty
of
their
opinions
:
saying
with
the
Prophet
Isaie
:
Esay
.
8.
Shoulde
not
a
people
inquire
at
their
God
?
to
the
lawe
,
to
the
testimony
if
they
speake
not
according
to
this
word
,
it
is
because
ther
is
no
light
in
them
.
Augustine
his
prayer
for
his
mothers
soule
(
as
you
say
)
shall
testifie
what
was
receiued
as
the
tradition
of
the
Apostles
touching
the
memorial
for
the
dead
in
his
tyme
:
for
I
deny
not
but
hee
saith
that
the
church
had
a
memorial
of
them
at
that
tyme
.
Whatsoeuer
it
was
that
hee
prayed
to
haue
graunted
from
the
Lorde
vnto
his
mother
,
hee
himselfe
confesseth
that
hee
did
beleue
his
mother
had
obteined
it
before
his
prayer
.
These
are
his
wordes
in
that
same
place
.
Credo
iam
feceris
quod
te
rogo
,
sed
voluntaria
mea
approba
Domine
.
I
beleue
that
thou
hast
already
performed
that
which
I
desire
of
thee
,
but
allowe
my
good
wil
Lord
.
This
prayer
yeldeth
no
testimony
of
any
satisfaction
for
her
sinnes
,
that
otherwyse
shee
coulde
not
haue
bene
deliuered
from
:
but
contrariwise
confesseth
,
that
shee
was
deliuered
from
them
before
his
prayer
.
This
prayer
acknowlegeth
no
necessity
of
duety
layed
vpon
him
by
the
lawe
of
God
,
but
that
it
was
onely
the
franck
&
voluntary
gift
of
a
man
that
wished
well
vnto
her
.
And
in
very
deed
it
is
true
that
he
saith
it
was
voluntary
,
for
he
had
no
paterne
or
example
in
the
canonicall
Scriptures
,
neither
in
the
olde
nor
yet
in
the
new
testament
to
leade
him
therunto
.
But
these
and
such
like
are
the
frutes
of
natural
affection
and
good
intentes
(
as
wee
cal
them
)
when
they
wander
without
the
warrant
of
the
word
.
By
this
that
ha●h
bene
said
,
you
may
cleerly
see
that
in
your
Doctrine
of
prayer
for
the
dead
,
you
neither
succede
the
Apostles
who
neuer
taught
any
such
Doctrine
:
neither
yet
are
ye
●ou●de
faithfull
deliuerers
of
that
,
which
some
of
the
auncient
fathers
in
the
Churche
haue
left
in
writing
touchinge
this
matter
,
as
the
practise
of
their
tyme
,
howsoeuer
degeneratinge
and
declining
from
the
sincerity
of
the
Apostles
Doctrine
.
If
building
of
Churches
,
erecting
of
Altares
,
and
offering
sacrifices
therevpon
,
bee
sure
tokens
and
argumentes
of
the
true
faith
of
Christ
,
as
you
woulde
prooue
out
of
Chrysostome
:
then
the
heathen
men
haue
sure
markes
and
tokens
of
the
faith
of
Christ
.
For
they
builde
Churches
,
erect
altares
,
and
offer
sacrifices
therevpon
,
then
the
superstitious
people
of
all
tymes
haue
geuen
foorth
sure
argumentes
of
the
true
faith
of
Christ
,
for
they
haue
alwayes
abounded
in
these
&
such
like
outwarde
thinges
,
being
content
to
worke
their
discharge
as
they
thought
,
from
the
renouncinge
of
themselues
and
from
true
obedience
:
by
the
departing
from
some
outwarde
commoditie
whereof
they
had
sufficient
store
,
notwithstanding
that
porcion
was
gone
.
Miche
.
6.
The
Prophet
Micheas
speaking
in
their
person
,
declareth
that
they
were
ready
to
offer
thousandes
of
rammes
in
sacrifice
,
and
riuers
of
oile
vnto
the
lord
:
but
hee
telleth
them
that
to
doe
that
which
the
Lorde
requireth
of
them
,
is
preferred
aboue
al
outwarde
thinges
.
Nay
hee
setteth
that
which
the
Lord
willeth
&
requireth
in
his
word
,
against
those
,
to
reproue
them
as
things
which
he
neuer
required
,
when
true
obedience
to
his
word
was
denied
.
And
therefore
when
he
hath
spoken
in
their
person
as
if
they
were
of
al
men
most
deuoute
and
Religious
,
not
seeminge
to
deny
any
thing
of
theirs
vnto
the
Lord
,
in
this
manner
and
forme
of
words
:
wil
the
Lord
be
pleased
with
thousands
of
rammes
or
with
x
.
thousand
riuers
of
oile
?
as
if
he
shoulde
haue
that
waye
whatsoeuer
hee
woulde
:
hee
answeareth
as
if
all
this
were
nothing
of
that
which
the
Lord
requireth
,
saying
:
He
hath
shewed
thee
o
man
what
is
good
,
&
what
the
lord
requireth
of
thee
&c.
I
tould
you
before
that
I
founde
none
of
those
glisteringe
workes
in
that
register
,
which
the
holy
Ghost
hath
reserued
for
all
ages
wherein
to
see
&
behold
the
best
men
and
their
workes
.
And
nowe
I
tel
you
more
,
that
the
godly
haue
complayned
,
that
the
true
Church
of
God
was
in
the
greatest
decay
&
most
ruinouse
,
when
the
material
Churche
was
most
glistering
and
sumptuous
,
and
that
they
had
the
least
care
of
that
,
when
they
bestowed
most
care
and
cost
vpon
the
other
.
Hieron
.
ad
Nepot
.
de
vita
clericorum
.
Hierome
complayneth
of
this
in
his
tyme
saying
.
Multi
aedificant
parietes
,
&
columnas
Ecclesiae
substruunt
,
marmor
a
nitent
,
auro
splendent
laquearia
,
gemmis
altare
distinguitur
,
at
ministrorum
Christi
nulla
electio
est
.
Many
build
the
walles
&
pillers
of
the
church
,
the
marble
shineth
,
the
beames
glister
with
gould
,
the
altare
is
pointed
&
deuided
with
precious
stones
,
but
there
is
no
choise
of
the
Ministers
.
If
euer
this
complaint
of
Ierome
was
verified
,
it
was
in
the
tyme
of
Popery
.
For
there
was
no
want
of
beawty
in
the
material
temple
,
but
the
true
temple
was
suffered
to
fall
in
to
vtter
decaye
,
and
how
coulde
it
bee
otherwyse
for
there
was
no
choise
of
the
Ministers
,
who
where
to
build
the
true
churche
of
God
,
euery
man
was
thought
sufficiently
able
,
whoe
coulde
read
the
Masse
booke
,
albeit
he
vnderstode
neuer
a
worde
thereof
.
My
chiefe
purpose
is
to
geue
you
to
vnderstande
,
that
when
the
materiall
churche
hath
bene
in
greatest
beawty
,
the
godly
and
learned
haue
complayned
,
that
men
whoe
are
the
true
and
liuing
churche
,
haue
bene
the
furthest
from
the
true
knowledge
&
feare
of
God
.
Which
could
not
be
otherwise
,
when
those
who
were
to
finishe
that
worke
,
were
altogither
ignorant
,
and
no
choise
made
of
thē
,
but
(
as
we
say
)
tagge
and
ragge
admitted
therunto
without
any
exception
taken
either
against
learning
or
life
.
And
therefore
you
may
cleerly
see
by
Hierome
his
complaint
,
that
building
of
Churches
and
Altars
,
are
not
the
surest
notes
of
the
faith
of
Christ
,
because
those
haue
bene
builded
,
when
there
haue
bin
such
ignorant
&
lewde
Ministers
,
that
it
coulde
not
be
otherwyse
,
but
that
true
faith
and
religion
must
goe
to
ruine
and
decay
.
Wee
may
plainly
see
and
perceiue
,
that
men
haue
pleased
themselues
so
in
those
kinde
of
workes
:
that
the
godly
haue
perceiued
a
decaye
of
the
greatest
dueties
,
either
to
bee
supported
by
the
glistring
shewe
therof
,
or
else
not
to
be
espied
&
rightly
examined
.
And
the
trueth
is
so
,
that
they
are
in
very
deede
so
glistring
to
the
sight
of
a
naturall
man
,
as
they
doe
easly
cary
him
from
the
true
sight
and
estimation
of
better
things
,
to
esteeme
of
them
more
basely
than
they
do
deserue
,
and
of
the
other
more
lightly
than
there
is
any
iust
cause
.
And
in
verie
deede
,
wee
neuer
haue
sene
or
read
that
they
haue
bene
in
great
credit
,
but
that
thervpon
hath
growne
a
smal
accompt
of
true
Christian
workes
and
of
the
best
deedes
.
In
so
much
that
the
learned
fathers
haue
debated
the
matter
,
whither
that
to
mainteine
and
relieue
poore
men
in
their
necessitie
(
who
are
the
liuinge
temple
)
were
not
as
acceptable
a
worke
to
God
,
as
to
build
a
material
temple
of
stone
.
Eusebius
de
morte
Hieron
.
Quod
templum
Deo
charius
quàm
homo
?
templum
Dei
vos
estis
(
inquit
Apostolus
:
)
cùm
pauperi
manum
tribuis
,
cùm
viro
in
suis
necessitatibus
subuenis
,
cum
errantem
ad
viam
rectam
reducis
.
O
quàm
admirabile
&
Deo
gratum
templum
aedifi●asti
!
What
Church
is
dearer
to
god
then
man
?
you
are
the
temple
of
god
(
saith
the
apostle
,
)
when
thou
geuest
thy
helping
hand
to
a
poore
man
,
when
thou
doest
succor
a
man
in
his
necessitie
,
when
thou
bringest
him
that
is
in
errour
into
the
trueth
,
o
how
wonderful
is
that
churche
,
and
how
acceptable
vnto
god
which
thou
hast
builded
,
saith
Eusebius
.
If
that
tyme
had
not
doted
so
greatly
in
the
opinion
of
those
glistering
works
,
that
therevpon
had
growen
the
neglect
of
thother
,
what
needeth
such
extollinge
of
mercy
towarde
the
poore
,
as
to
call
it
a
church
wonderful
in
the
sight
of
God
?
or
what
meaneth
he
to
restraine
the
excellency
&
acceptation
of
it
in
this
manner
,
[
howe
wonderfull
and
acceptable
a
churche
is
it
vnto
God
,
]
if
this
his
speach
cary
not
in
it
a
secrete
reproufe
and
correction
of
the
iudgment
of
flesh
and
blood
touching
those
outwarde
glisteringe
workes
,
and
a
meaning
to
induce
them
to
make
more
accompt
of
the
other
?
It
is
geuen
forth
of
the
godly
,
that
they
were
mercifull
men
and
well
reported
of
in
their
tymes
,
but
as
for
many
of
those
,
whoe
haue
left
such
glisteringe
workes
behinde
them
,
they
haue
bene
better
reported
of
by
the
ages
whoe
neuer
knewe
them
,
than
euer
they
were
in
their
owne
tyme
,
for
their
dealinges
while
they
liued
haue
had
litle
mercy
in
them
toward
the
poore
.
By
all
likelyhoode
they
were
of
opinion
,
that
that
which
they
purposed
to
doe
at
their
death
should
make
amendes
for
all
.
That
we
may
ioyne
in
this
contention
for
good
workes
,
set
foorth
your
best
men
and
best
woorkes
.
Let
there
be
on
your
part
,
a
greate
number
that
haue
builded
Churches
,
Hospitalles
,
and
Colledges
,
departing
liberally
from
a
great
portion
of
their
goods
to
such
endes
&
purposes
:
those
are
of
your
best
sort
,
for
all
of
you
doe
not
leaue
suche
fruites
behinde
:
And
we
will
set
against
these
an
infinite
number
of
men
,
who
in
the
cause
of
God
his
truth
,
to
get
glorie
vnto
him
,
and
to
confirme
their
bretherē
in
the
Gospel
,
haue
departed
not
from
a
portion
of
their
goods
and
landes
:
but
from
all
the
comfortes
&
commodities
of
this
life
,
yea
&
from
life
it selfe
.
Now
let
iudgment
proceed
whether
of
these
be
more
excellent
workes
.
Irenaeus
affirmeth
that
this
woork
[
of
confirming
the
Gospel
with
our
blood
]
is
the
principal
&
chiefe
effect
and
fruite
of
loue
.
Iren
.
lib
.
4.
ca.
●3
.
He
maketh
it
a
speciall
noate
to
discerne
the
Church
by
,
that
it
sendeth
multitudes
of
Martyrs
vnto
God
,
wheras
Sathan
albeit
he
hath
now
&
than
his
martyrs
as
wel
as
Christ
,
yet
they
are
but
a
fewe
,
nothing
compatable
in
number
&
multitude
with
the
rest
:
There
is
in
the
church
saith
Irenaeus
,
Precipuum
dilectionis
munus
,
quod
est
praetiosius
quàm
agnitio
,
gloriosius
quam
prophetia
,
omnibus
reliquis
charismatibus
supereminens
:
quapropter
ecclesia
omni
in
loco
ob
eā
quam
habet
erga
deum
dilectionem
,
multitudinem
martyrum
omni
tempore
praemittit
ad
patrem
.
He
calleth
martyrdom
the
chief
effect
of
loue
passing
other
gifts
,
&
because
the
churche
hath
this
,
he
affirmeth
that
therefore
she
sendeth
multitudes
of
martyres
at
al
times
vnto
the
father
,
proceding
to
declare
that
albeit
sathā
labour
to
haue
that
in
shew
with
Christ
hath
in
truth
,
yet
he
commeth
infinitly
short
of
the
number
&
multitude
that
standeth
to
death
in
Christ
his
cause
.
As
your
accusation
of
our
want
of
good
works
,
is
the
same
that
hath
bin
made
by
auncient
heretikes
against
the
church
of
god
in
former
times
:
so
in
this
our
answer
we
are
nothing
diuerse
but
altogither
agreeing
with
that
which
Augustine
speaketh
for
the
purgation
of
the
Church
in
his
time
.
His
woords
are
these
.
Quid
tanti
er●oris
longa
defensione
implicamini
?
fruges
in
agro
,
frumenta
in
area
quaerite
:
August
.
de
moribus
eccles
.
cathol
.
lib
.
1.
cap
.
35.
apparebunt
facilè
seseque
offerent
ipsa
quaerentibus
:
quid
nimis
in
purgamenta
oculos
intenditis
?
quid
ab
opimi
horti
vbertate
imperitos
homines
sepium
asperitate
terretis
?
Est
certus
aditus
quamuis
paucioribus
notus
,
quo
possit
intrari
,
qùem
vos
aut
esse
non
creditis
,
aut
inuenire
non
vultis
.
Sunt
in
Ecclesia
Catholica
innumerabiles
fideles
,
qui
hoc
mundo
non
vtantur
,
sunt
qui
vtantur
tanquam
non
vtentes
,
vt
ab
Apostolo
dicitur
,
quod
illis
temporibus
iam
probatum
est
quibus
ad
idolorum
cultum
Christiani
cogebantur
.
Quot
enim
tunc
patres
familias
rusticani
,
quot
negatiatores
,
quot
milita
res
,
quot
primates
vrbium
suarum
,
quot
denique
senatores
vtriusque
sexus
haec
omnia
vana
&
temporalia
reliquentes
,
quibus
vtique
quamuis
vterentur
non
detinebantur
mortem
pro
salubri
fide
ac
religione
subierunt
demonstraueruntque
infidelibus
a
se
potius
illa
omnia
quem
se
ab
eis
esse
possessos
.
August
.
willeth
them
to
looke
at
the
corne
&
to
let
the
chaffe
alone
,
to
looke
ouer
the
hedge
that
is
stopped
and
stuffed
with
thornes
,
vnto
the
field
that
is
ful
of
frute
&
good
Corne
,
he
blameth
thē
for
being
too
much
geuen
to
behold
their
conuersation
beside
the
name
,
had
nothing
else
of
christianity
:
whom
he
compareth
to
chaffe
and
thornes
.
He
telleth
them
that
albeit
this
fielde
of
the
Lordes
be
hedged
about
with
thornes
,
&
many
euill
men
and
of
wicked
conuersation
make
profession
to
be
of
that
number
:
yet
for
all
that
there
is
an
entry
into
it
,
although
it
be
knowen
onely
vnto
a
fewe
:
which
(
saith
he
)
either
you
beleeue
not
,
or
els
wil
not
finde
.
He
proceedeth
to
open
vnto
them
this
entry
,
whereby
they
may
passe
to
take
a
viewe
of
the
Lord
his
fruiteful
fielde
,
leading
them
to
the
times
of
persecution
,
when
so
manie
of
al
estates
and
degrees
,
declared
that
they
vsed
the
world
as
if
they
vsed
it
not
,
by
leauing
all
their
goods
and
their
life
it selfe
for
the
cause
of
the
Gospel
.
Hee
professeth
that
this
entrance
to
take
a
vewe
of
the
Lorde
his
haruest
,
is
knowen
to
fewe
.
I
pray
you
,
obserue
that
in
Augustine
,
for
the
way
that
you
make
to
leade
vs
to
discerne
of
the
Church
,
is
knowen
to
all
,
euen
to
wicked
men
,
it
is
so
glorious
and
glistering
.
I
would
we
had
not
cause
to
say
vnto
you
with
Augustine
:
Fruges
in
agro
,
frumenta
in
area
querite
,
quid
nimis
in
purgamenta
oculos
intenditis
?
Seeke
for
good
corne
in
the
barne
,
why
doe
you
looke
ouermuch
vpon
the
chaffe
?
Now
I
am
to
craue
of
you
,
that
you
woulde
diligently
consider
,
whether
there
be
not
iust
cause
to
speake
against
this
rotten
fruite
that
you
bring
foorth
,
and
whither
you
be
that
good
tree
that
is
nourished
with
the
sappe
of
God
his
word
and
bringeth
foorth
fruite
like
vnto
that
,
that
is
left
vs
as
a
patterne
in
the
Kalender
of
christian
woorkes
.
Assertion
.
Apostolica
.
For
the
third
it
is
written
:
Constituit
vos
spiritus
sanctus
episcopos
regere
ecclesiam
dei
,
quam
acquisiuit
sanguine
suo
.
Act.
20.
Pro
patribus
tuis
nati
sunt
tibi
filii
,
constitues
eos
principes
super
omnem
terram
,
memores
erunt
nominis
tui
domine
in
omni
generatione
&
generationem
.
Psal
.
44.
Patres
(
in
quit
Augustinus
)
missi
sunt
Apostoli
,
pro
Apostolis
,
filii
nati
sunt
tibi
,
Augustin
.
constituti
sunt
episcopi
.
Non
ergo
te
putes
desertam
quia
non
vides
Petrum
,
quia
non
vides
Paulum
,
quia
non
vides
eos
,
per
quos
nata
es
de
prole
tua
tibi
creuit
paternitas
,
haec
est
ecclesia
catholica
.
August
.
lib
.
7.
de
trinit
.
Cap.
4.
Quatuor
esse
euangelia
nobis
non
prodit
scriptura
,
neque
tres
personas
deum
vnum
esse
,
atque
adeo
ne
reperitur
quidem
personae
nomen
in
scripturis
de
Deo
dictum
,
sicut
nec
trinitatis
.
Nos
tamen
tres
personas
dicimus
,
non
quia
scriptura
dicit
(
inquit
Aug.
)
sed
quia
scriptura
non
contradicit
,
&
quia
sic
ab
Apostolis
&
eorum
successoribus
traditum
accepimus
,
Dionysius
cap
.
7
de
eccles
.
hierarc
.
Orige
.
lib
.
5.
in
Epistol
.
ad
Roma
.
Libr
.
4.
capi
.
63.
quorum
etiam
esse
traditionem
vtparuuli
baptizetur
Dionysius
et
Origenes
testantur
.
Irenaeus
Apostolorum
temporibus
proximus
fuit
,
cuius
verba
haec
sunt
:
Agnitio
vera
est
apostolorum
doctrina
,
&
ecclesia
antiquus
status
inv●tuer
so
mundo
secundum
successiones
episcoporum
,
quibus
illi
eam
quae
in
vnoquoque
loco
est
ecclesiam
tradiderunt
,
quae
peruenit
ad
nos
vsque
custodita
.
Idem
.
lib
.
4.
cap
.
43.
Et
alio
loco
●s
tantum
Episcopis
obedire
iubet
,
qui
successionem
habent
ab
Apostolis
,
qui
cum
successione
episcopatus
,
charisma
veritatis
certum
acceperunt
.
Reliquos
verò
qui
absistunt
a
principali
successione
,
quocunque
loco
colligantur
suspectos
haberi
vult
.
Deprae
scrip
.
aduersus
haereticos
.
Tertul
.
cupio
(
inquit
)
ostendant
mihi
exqua
authoritate
{pro}dierunt
.
Edant
origines
ecclesiarum
suarum
,
euoluant
ordinem
Episcoporum
suorum
,
ita
per
successiones
ab
initio
decurrentem
,
vt
primus
ille
episcopus
aliquem
ex
apostolis
vel
apostolicis
viris
,
qui
tamen
cum
Apostolis
perseuerauerit
habuerit
authorem
et
antecessorem
,
hoc
enim
modo
ecclesiae
Apostolicae
census
suos
deserunt
.
Sicut
ecclesia
Smyrnaeorum
Polycarpū
a
Ioanne
collocatum
refert
:
sicut
Romanorum
Clementem
a
Petro
ordinatum
edit
.
Proinde
vtique
&
caeterae
exhibent
quos
ab
apostolis
in
episcopatu
constitutos
apostolici
seminis
traduces
habeant
.
Now
you
see
that
the
true
&
very
church
of
Christ
is
that
which
hath
her
succession
of
bishops
from
thapostles
,
which
bishops
with
the
successio
of
their
bishopricks
hath
receiued
the
certain
grace
of
truth
,
that
is
to
say
the
sacrament
of
the
holy
orders
by
imposition
of
hands
in
the
which
god
geueth
the
said
grace
,
as
Paule
witnesseth
saying
to
Tim
.
2.
Timot
.
1.
Admoneo
te
vt
resuscites
gratiam
dei
quae
in
te
est
{per}
impositionem
manuum
mearum
And
also
that
the
auncient
state
of
the
church
through
the
world
not
in
one
place
or
two
is
the
true
doctrine
of
the
Apostles
(
Teste
Irenaeo
)
which
concordeth
with
this
saying
of
the
Prophet
Ieremy
,
Teste
dicto
Ire●aeo
.
Ieremi
.
cap
.
6.
State
supervias
,
&
videte
&
interrogate
de
semitis
antiquis
,
non
nouis
,
quae
sit
via
bona
,
&
ambulate
in
ea
,
&
inuenietis
requiem
animabus
vestris
.
Actes
.
13.
Scriptura
refert
Apostolos
ieiunantes
&
orantes
imposuisse
manus
Paulo
&
Barnabae
,
quos
ex
praecepto
spiritus
sancti
mittebant
ad
praedicandum
Euangilium
.
Si
in
collatione
ordinis
nulla
infunderetur
gratia
,
non
esset
opus
tanta
praeparatione
.
Which
grace
is
that
certum
charisma
,
A
proofe
against
the
puritans
and
familie
of
loue
.
which
Irenaeus
saith
before
,
must
be
receiued
with
the
succession
of
their
Bishoprickes
,
for
if
they
receiue
not
that
per
impositionem
manuum
of
the
former
Bishops
so
ordeined
,
they
are
not
(
by
the
saide
Irenaeus
wordes
)
to
be
obeyed
.
Answeare
.
YOu
say
there
is
a
continuall
succession
as
well
of
Bishoppes
as
of
doctrine
in
the
church
,
from
the
Apostles
time
vnto
this
.
For
proofe
of
your
succession
as
well
of
Bishoppes
as
doctrine
.
You
alleage
a
place
out
of
the
Actes
cap
.
20.
ver
.
28.
Constituit
vos
spiritus
sanctus
Episcopos
regere
ecclesiam
Dei
,
quam
acquisivit
sanguin●
suo
.
Heere
is
not
one
word
for
succession
either
of
Bishops
or
Doctrine
,
no
not
one
word
that
can
bee
wrong
that
way
,
and
I
hope
you
doe
remember
that
to
haue
bene
your
purpose
to
prooue
.
These
woordes
that
you
haue
alleaged
,
signifie
thus
much
in
our
tongue
:
The
holy
Ghoste
hath
appointed
you
Bishops
,
to
gouerne
the
church
of
god
,
which
he
hath
purchased
with
his
bloode
.
What
I
pray
you
is
here
to
bee
gathered
for
continuall
succession
?
In
this
place
the
Apostle
telleth
the
Bishoppes
of
Ephesus
that
their
charg
is
great
,
to
be
betrusted
with
those
whom
the
Lord
hath
purchased
with
no
lesse
price
than
his
bloode
:
But
as
for
succession
of
Doctrine
and
Bishops
,
that
it
shal
be
continuall
,
there
is
not
one
worde
that
soundeth
that
way
.
And
therefore
I
pray
you
euen
as
you
tender
your
owne
saluation
,
that
you
would
not
suffer
your selues
to
be
carried
away
with
so
weake
grounds
.
But
I
pray
you
seeinge
this
witnesse
cometh
from
heauen
,
let
vs
heare
more
of
him
.
And
good
reason
it
is
that
he
shoulde
be
hearde
at
large
,
for
he
is
the
onely
witnesse
that
you
bringe
from
aboue
,
to
testifie
with
you
for
your
doctrine
that
it
is
Apostolicall
.
I
pray
you
read
the
two
verses
followinge
this
,
which
you
haue
alledged
.
You
shall
finde
it
there
written
thus
.
Ego
enim
,
noui
hoc
,
quod
ingressuri
sunt
post
discessum
meum
lupi
graues
in
vos
,
non
parcentes
gregi
:
&
ex
vobis
ipsis
exorientur
viri
loquentes
peruersa
,
vt
abducant
discipulos
post
se
.
Doe
you
not
see
that
he
forewarneth
the
Bishops
of
Ephesus
to
looke
wel
to
themselues
,
and
to
their
charges
,
because
he
knew
that
after
his
departure
woolues
would
enter
vpon
the
flocke
,
and
that
out
of
themselues
woulde
arise
men
speaking
peruerse
thinges
to
drawe
disciples
after
them
.
Heere
is
a
prophecy
that
Woolues
shal
shortly
enter
into
the
flock
:
Nay
which
more
is
,
there
is
heere
a
foretelling
that
some
of
themselues
shall
degenerat
into
woolues
.
This
authoritie
therefore
that
foretelleth
the
entring
in
of
woolfs
,
&
prophesieth
of
the
degenerating
of
some
of
themselues
into
woolues
,
is
a
weake
ground
to
builde
succession
vpon
,
&
to
perswade
vs
that
wee
ought
to
imbrace
that
doctrine
,
with
can
bring
for
it
only
succession
of
good
persons
or
places
.
If
you
shal
well
weigh
that
place
,
you
shal
finde
that
it
is
not
possible
to
speake
more
directly
against
succession
then
that
place
doeth
.
Augustine
vpon
the
Psalme
44.
affirmeth
that
the
church
may
not
take
her self
to
be
forsaken
because
she
seeth
not
Peter
&
Paule
,
but
he
prooueth
not
,
neither
speaketh
so
much
as
one
word
for
a
continuall
succession
of
Bishops
,
to
continewe
vnto
the
end
of
the
world
as
a
marke
of
the
true
church
,
whoe
are
to
deliuer
their
places
orderly
,
and
their
doctrine
truly
without
any
corruption
vnto
others
.
Peraduenture
you
thinke
that
because
Augustin
interpreteth
this
place
of
scripture
so
,
that
he
will
haue
the
children
to
signifie
bishops
,
&
then
saith
in
the
plural
nomber
that
they
shal
remember
thy
name
for
euer
:
that
therefore
there
must
be
a
continual
succession
of
Bishops
.
This
error
groweth
vpon
the
ignoraunce
of
the
Hebrew
tongue
:
for
ther
the
berbe
is
in
the
singular
nomber
,
&
so
it
is
in
the
translation
of
the
Septuaginta
.
It
is
likewise
so
interpreted
by
Hierom
,
who
had
more
skill
in
the
Hebrew
tongue
then
Augustine
had
,
and
referred
not
vnto
Bishoppes
but
vnto
the
Churche
,
that
shee
shall
remember
the
name
of
the
Lord
for
euer
.
Hieron
.
ad
princip
.
virgin
.
His
wordes
are
these
:
Regina
quae
steterat
a
dexteris
tuis
in
vestitu
deaurato
,
&
iussa
fuerat
obliuisci
populi
&
domus
patris
sui
,
iterum
illi
dictum
erat
,
pro
patribus
tuis
nati
sunt
tibi
filij
,
constitues
eos
principes
super
omnem
terram
:
intelligens
quanta
sit
decoranda
gloria
,
&
quibus
praemijs
subleuanda
,
conuertit
ad
sponsum
voces
suas
:
&
pollicetur
recordaturam
se
semper
nominis
sponsi
,
in
omni
generatione
&
generatione
.
You
may
heare
howe
Ierome
saith
it
is
the
Churche
that
shal
remember
the
name
of
the
lord
for
euer
,
and
not
as
you
woulde
haue
it
the
Bishoppes
onely
.
That
the
Churche
receiueth
foure
Gospelles
and
no
moe
,
that
it
geueth
the
name
of
Person
&
trinity
vnto
God
,
not
because
the
scripture
expresly
directeth
vs
in
these
thinges
,
but
because
it
doeth
not
speake
against
then
(
as
you
say
)
and
because
it
is
so
deliuered
vnto
vs
from
the
Apostles
:
doeth
nothing
at
all
prooue
,
that
the
groundes
of
faith
&
religion
which
the
apostles
taught
,
shall
remaine
vnto
the
ende
of
the
worlde
in
the
safe
custody
of
Bishops
:
&
that
they
shall
truely
deliuer
thē
ouer
to
their
successours
,
so
as
we
may
safely
sticke
to
succession
as
a
true
note
of
the
Churche
.
I
doe
meruaile
that
you
doe
so
greatly
forget
your selfe
and
the
matter
that
you
haue
taken
in
hand
to
proue
.
Is
this
the
doctrine
of
the
Apostles
touching
saluation
,
or
their
tradition
?
your
purpose
is
to
prooue
that
the
doctrine
of
the
Apostles
left
in
writing
concerning
the
grounds
of
faith
&
Religion
,
is
deliuered
from
Bishop
to
Bishop
in
the
true
sense
&
vnderstanding
therof
,
by
a
perpetual
succession
for
the
benefite
of
the
Churche
.
Therfore
as
before
you
coulde
finde
no
succession
of
person
,
so
here
you
faile
in
finding
succession
of
doctrine
.
If
al
that
is
brought
be
true
,
yet
is
nothing
proued
but
a
succession
of
some
tradition
.
For
there
is
not
one
word
spoken
for
the
reseruing
of
the
scriptures
vnto
the
church
in
the
true
sense
and
vnderstanding
therof
.
Nowe
for
the
things
themselues
,
the
Churche
of
God
by
the
word
tryeth
true
teachers
from
false
Prophetes
,
&
true
Doctrine
from
counterfaite
and
corrupt
.
And
so
are
we
exhorted
to
doe
,
And
albeit
the
scripture
hath
not
expresly
set
downe
the
very
woords
of
Trinity
and
person
,
yet
hath
it
set
downe
al
that
trueth
which
is
conteined
in
these
woords
,
wherby
the
church
was
directed
to
make
choise
of
such
woordes
,
for
the
better
explaning
of
matters
in
controuersy
.
It
appeareth
by
Augustine
that
the
Churche
had
not
onely
the
scriptures
not
speaking
against
the
name
of
Trinity
,
but
leading
them
to
to
vse
that
name
.
His
woordes
are
these
.
Nobis
autem
sufficiat
scire
de
Trinitate
,
August
.
de
temp
.
sermo
.
190.
quod
Dominus
exponere
dignatus
est
:
quod
ergo
dicit
ad
Apostolos
:
ite
,
&
baptizate
omnes
gentes
,
in
nomine
patris
,
&
filij
,
&
spiritus
Sancti
,
Tria
nomina
audio
,
&
vnum
dicitur
nomen
,
non
enim
dixit
in
nominibus
,
sed
in
nomine
.
You
heare
Augustine
his
iudgement
that
touching
the
Trinity
it
is
sufficient
for
vs
to
hold
that
which
the
lord
himself
hath
declared
therin
.
The
place
which
you
doe
alledge
out
of
Irenaeus
maketh
greatly
against
you
,
Iren
.
lib
.
4.
ca.
64
and
your
Churche
,
and
so
wil
it
appeare
vnto
any
indifferent
reader
.
But
you
haue
not
dealt
simply
herein
,
for
ye
haue
kept
backe
that
with
bewrayeth
your
cause
,
breaking
of
the
sentence
,
where
ther
was
no
manner
of
point
,
no
not
so
much
as
a
comma
.
I
will
set
downe
the
whole
vnto
you
,
and
let
your self
be
your
owne
iudge
,
whether
you
or
whosoeuer
did
deliuer
it
vnto
you
,
hath
dealt
well
and
simply
herein
.
Agnitio
vera
est
Apostolorum
Doctrina
,
&
antiquus
Ecclesiae
status
in
vniuerso
mundo
&
charactere
corporis
Christi
,
secundùm
successiones
Episcoporum
,
quibus
illi
eam
quae
in
vnoquoque
loco
est
Ecclesiam
tradiderunt
,
quae
peruenit
ad
nos
vsque
custodita
sine
fictione
,
scripturarum
tractatione
plenissima
,
neque
ablationem
recipieus
lectio
sine
falsatione
,
&
secundum
Scripturas
expositio
legitima
&
diligens
,
&
sine
periculo
,
&
sine
blasphemia
&
praecipuum
dilectionis
munus
quod
est
preciosius
quam
agnitio
,
gloriosius
autem
quàm
Prophetia
,
omnibus
autem
reliquis
Charismatibus
supereminens
.
Quapropter
Ecclesia
omni
in
loco
ob
eam
quam
habet
erga
Deum
dilectionem
multitudinem
martyrum
in
omni
tempore
praemittit
ad
Patrem
.
Hee
placeth
true
knowledge
in
the
Apostles
doctrine
,
and
in
the
olde
state
of
the
Churche
,
as
knowledge
was
geuen
therof
by
those
Bishops
,
to
whome
the
Apostles
committed
the
Churches
,
that
were
then
in
the
tyme
of
Irenaeus
in
any
place
.
All
the
succession
that
heere
is
mencioned
,
is
restreyned
vnto
those
Bishoppes
who
weare
immediatly
after
the
Apostles
,
at
whose
hands
they
receiued
those
Churches
.
Now
that
this
knowledge
came
truely
to
him
&
his
time
from
those
Bishops
:
this
induceth
him
to
thinke
so
,
because
they
receiued
from
them
,
Scripturarum
tractationem
plenissimam
:
A
plentiful
treatise
of
the
Scriptures
,
without
suspicion
of
forgery
or
falsifying
.
Secondly
because
they
receiued
from
them
(
as
hee
saith
)
Expositiones
legitimas
secundum
scripturas
,
&
sine
periculo
,
&
sine
blasphemia
:
Diligent
and
lawfull
commentaries
&
expositions
agreable
to
the
scriptures
,
not
conteyninge
any
blasphemy
or
errour
:
Whereas
Heretikes
will
not
haue
their
expositions
measured
by
scriptures
,
but
scriptures
measured
by
their
expositions
&
interpretations
of
them
:
affirming
that
they
onely
haue
the
true
sence
therof
because
they
are
the
Church
that
cannot
erre
:
Thirdly
because
there
was
in
that
auncient
state
of
the
Churche
to
be
seene
,
Praecipuum
dilectionis
munus
:
The
greatest
fruite
of
loue
euen
to
offer
themselues
vnto
martyrdome
in
great
numbers
and
multitudes
,
by
reason
of
that
loue
which
they
did
beare
vnto
God
and
his
Gospel
:
Multitudinem
enim
martyrum
praemittit
ad
Deum
patrem
.
If
this
testimonie
of
Irenaeus
had
holpen
you
,
it
shoulde
not
haue
mencioned
those
Bishops
onely
to
whom
the
Apostles
deliuered
the
Churches
,
but
spoken
of
an
orderly
succession
of
them
to
continue
foreuer
without
anie
rstrainte
,
Neither
should
he
haue
spoken
so
spatingly
of
the
matter
,
as
to
haue
saide
it
came
safe
to
their
handes
,
who
were
so
neere
the
Apostles
time
by
them
who
succeeded
the
Apostles
:
but
without
anie
suspicion
of
alteration
,
he
should
haue
geuen
it
foorth
as
a
matter
appointed
and
established
,
whereby
to
keepe
doctrine
safe
vnto
the
Church
for
euer
.
And
last
of
all
he
should
haue
suppressed
the
notes
of
their
faithfulnes
,
consisting
in
the
reseruing
of
the
scriptures
without
forgery
or
falsefiyng
:
and
in
warranting
their
expositions
by
scriptures
:
&
in
hauing
to
be
seene
the
principal
effect
of
loue
:
with
is
multitudes
of
martyrs
dying
for
the
Gospel
,
and
haue
sent
vs
only
vnto
succession
,
charging
vs
to
receiue
that
with
we
shal
finde
obserued
there
,
without
any
further
question
,
because
succession
was
appointed
to
bee
an
infallible
note
of
the
Churche
in
al
tymes
,
which
is
the
piller
of
trueth
.
You
see
he
dealeth
farre
otherwise
.
If
wee
had
receiued
from
your
Bishops
a
diligent
examination
of
your
writings
by
the
scriptures
,
(
&
that
ye
had
not
left
them
&
gone
to
fathers
,
councels
,
&
traditions
,
charging
vs
to
sticke
vnto
succession
)
with
that
other
note
which
he
calleth
the
principal
effect
of
loue
:
than
might
we
haue
said
with
Irenaeus
,
Agnitio
vera
peruenit
vsque
ad
nos
.
As
this
place
flatly
condemneth
your
Churche
,
where
there
is
neither
the
confirming
of
your
writings
&
preachings
by
scriptures
,
neyther
yet
that
other
note
of
plentifull
witnessing
to
the
trueth
by
death
and
martyrdome
,
so
doeth
it
strongly
establishe
ours
,
and
iustifie
it
to
haue
true
knowledge
in
it
,
and
to
bee
agreable
to
the
ancient
estate
of
the
churche
,
because
those
three
notes
that
hee
speaketh
of
are
apparantly
to
be
seene
in
our
churches
.
For
we
haue
the
scriptures
plentifully
set
foorth
,
we
warrant
our
expositions
by
scriptures
:
&
we
haue
&
doe
sende
daily
multitudes
of
martyrs
vnto
the
father
,
whoe
testifie
his
trueth
vnto
the
world
,
&
seale
vp
the
assurance
therof
with
their
blood
.
Your
other
place
out
of
Irenaeus
doth
help
your
cause
no
more
then
the
former
.
Nay
the
circumstances
of
the
place
doe
vtterly
ouerthrowe
the
meaninge
that
you
would
make
of
it
.
Which
that
it
may
plainly
appeare
I
wil
set
downe
vnto
you
togither
with
your
place
,
those
wordes
also
that
goe
in
order
and
next
before
&
after
it
.
Iren
.
aduersus
haereses
Valenti
.
lib
.
4.
cap
.
4●
.
Intelligentes
fulgebunt
quemadmodum
claritas
firmamenti
,
&
a
multis
iustis
sicut
stellae
in
secula
.
Et
adhuc
quemadmodum
ignur
ostendimus
siquis
legat
scripturas
.
Etenim
dominus
sic
disseruit
discipulis
post
resurrectionem
suam
a
mortuis
,
&
ex
ipsis
scripturis
ostendens
eis
quoniam
oportebat
pati
Christum
&
intrare
gloriam
suam
,
&
in
nomine
eius
remissionem
peccatorum
praedicari
in
toto
mundo
,
&
erit
consummatus
discipulus
&
similis
patrifamilas
,
qui
de
thesauro
suo
profert
noua
&
vetera
.
Quapropter
eis
qui
in
ecclesia
sunt
presbiteris
ob
audire
oportet
,
qui
successionem
habent
ab
Apostolis
sicut
ostendimus
,
qui
cum
Episcopatus
successione
charissima
veritatis
certum
,
secundum
placitum
patris
acceperunt
.
Reliquos
verò
qui
absistunt
a
principali
successione
,
quocunque
loco
colligantur
suspectos
habere
,
vel
quasi
haereticos
&
malae
sententiae
,
vel
quasi
scindentes
&
elatos
&
sibi
placentes
,
aut
rursus
vt
hypocritas
questus
gratia
&
vanae
gloriae
hoc
operantes
.
Omnes
autem
hi
decedunt
a
veritate
,
et
haeretici
quidem
alienum
ignem
afferentes
ad
altare
dei
,
id
est
alienas
doctrinas
,
a
caelesti
igne
comburentur
,
quemadmodum
Nadab
&
Abiu
.
The
matter
he
speaketh
of
immediatly
before
,
is
to
declare
what
excellencie
a
man
atteineth
vnto
by
the
reading
and
knowledge
of
the
Scriptures
,
&
that
our
sauiour
Christ
prooued
after
his
resurrection
vnto
his
disciples
out
of
the
scriptures
,
that
christ
ought
to
suffer
and
so
enter
into
his
glorie
:
and
thereunto
addeth
that
he
is
a
good
disciple
&
like
vnto
the
good
man
of
the
house
,
who
bringeth
out
of
his
treasure
prouision
newe
and
olde
:
Immediatly
hereupon
he
bringeth
in
that
sentence
which
you
alleage
wherefore
we
must
obey
those
Bishoppes
that
are
in
the
Church
,
who
togither
with
the
succession
of
their
bishoprickes
,
haue
receiued
the
sure
gift
of
trueth
,
according
to
the
good
will
of
the
father
.
There
is
not
secundùm
impositionem
manuum
,
as
you
woulde
willingly
gather
.
All
his
speach
before
was
of
the
trueth
and
scriptures
of
God
,
this
that
you
haue
alleaged
beginneth
with
the
note
of
illation
or
inferring
[
Quapropter
]
wherfore
,
&c.
And
the
thing
brought
in
therevpon
is
,
that
those
Bishops
ought
to
be
obeied
,
who
haue
receiued
the
grace
&
gift
of
trueth
according
to
the
good
pleasure
of
the
father
:
All
other
which
haue
not
this
principal
succession
of
truth
,
he
maketh
either
heretikes
,
schismatiques
,
or
hypocrites
,
affirming
that
they
fall
from
the
trueth
which
before
he
had
called
the
principall
succession
.
And
continuing
stil
in
the
same
matter
he
affirmeth
that
those
who
bring
strange
fire
,
that
is
(
as
hee
interpreteth
it
)
straung
doctrine
,
shal
be
burnt
with
heauenly
fire
as
was
Nadab
&
Abiu
.
So
that
the
whole
chapter
runneth
vpon
the
word
of
god
&
true
doctrine
,
which
he
calleth
the
principall
succession
,
without
the
which
he
would
haue
vs
to
suspect
any
bishop
what
succession
soeuer
he
had
of
place
.
And
if
al
this
can
not
satisfie
you
,
that
his
meaninge
is
to
make
no
accompt
of
succession
of
person
&
place
,
when
the
principall
succession
of
trueth
is
wanting
:
turne
vnto
the
next
chapter
,
wher
the
same
matter
is
continued
,
&
there
you
shal
find
these
words
.
Ab
omnibus
igitur
talibus
absistere
oportet
,
adhaerere
vero
his
,
qui
&
Apostolorum
(
sicut
praediximus
)
doctrinam
custodiunt
et
cum
presbyterij
ordine
sermonem
sanum
&
conuersationem
sine
offensa
praestant
,
ad
informationem
&
correctionem
reliquorum
.
Where
you
may
plainely
see
what
succession
he
spoke
of
before
,
euen
the
succession
of
the
Apostles
doctrine
.
Al
the
patching
&
piecing
in
the
world
,
can
neuer
make
hole
this
breach
that
Irenaeus
hath
made
into
your
succession
of
persons
,
&
you
may
clearly
vnderstand
what
cost
&
paines
you
haue
bestowed
in
vaine
,
in
labouring
to
bring
in
your
sacrament
of
orders
&
imposition
of
hands
,
as
being
vnderstood
by
that
,
which
he
calleth
the
gift
or
grace
of
trueth
.
If
the
word
[
trueth
]
can
not
moue
you
,
the
circumstances
(
if
ye
wil
not
bee
willingly
blinded
)
can
not
but
perswade
you
.
I
doe
therfore
with
your
owne
authoritie
reply
against
you
,
that
al
those
are
to
bee
suspected
,
what
succession
soeuer
they
bring
of
person
or
place
,
that
bring
not
with
thē
the
principal
succession
,
with
is
the
doctrine
of
the
Apostles
.
If
true
doctrine
went
alwaies
with
succession
of
bishops
,
what
nedeth
Iren
.
to
speake
of
any
diuorse
betweene
thē
?
nay
,
what
nedeth
hee
to
wil
vs
to
looke
vnto
the
trueth
making
the
principal
succession
,
that
as
for
your
neighbours
that
stand
in
the
margent
,
if
your
weapon
were
answerable
to
your
good
will
,
I
would
tell
them
,
that
you
haue
bid
battaile
vnto
them
:
But
in
as
much
as
I
see
you
fal
downe
in
the
fielde
,
your
owne
weapon
taken
out
of
your
hand
,
&
your self
wounded
withal
,
I
haue
more
pitty
of
you
,
than
of
thē
:
&
therfore
there
shal
no
beacon
burne
(
by
my
consent
)
to
warne
any
to
beware
of
warre
from
you
:
vntill
I
see
you
recouered
of
som
of
those
damgerous
wounds
,
that
you
haue
taken
already
.
From
Irenaeus
you
passe
to
Tertullian
,
with
whom
it
will
fall
out
,
that
you
shall
finde
as
little
helpe
for
your
purpose
,
as
you
haue
had
before
from
Irenaeus
.
And
because
you
suppresse
alwaies
that
that
maketh
against
you
:
I
am
here
inforced
,
as
before
,
to
set
downe
that
which
immediatly
goeth
before
,
and
also
followe
the
woordes
by
you
alleaged
.
Tertul
.
de
praescrip
.
aduersus
.
haereticos
.
Caeterùm
si
quae
audent
interserere
se
etati
Apostolicae
vt
ideo
videantur
ab
Apostolis
traditae
,
quia
sub
Apostolis
fuerunt
:
possumus
dicere
,
Edant
ergo
origines
ecclesiarum
suarum
:
euoluant
ordinem
episcoporum
suorum
,
ita
per
successiones
ab
initio
decurrentem
,
vt
primus
ille
episcopus
aliquem
ex
apostolis
vel
Apostolicis
viris
,
qui
tamen
cum
Apostolis
perseuerauerit
habuerit
authorem
&
antecessorem
.
Hoc
enim
modo
ecclesiae
Apostolicae
census
suos
deferunt
,
sicut
Smyrnaeorum
ecclesia
habens
Policarpum
ab
Ioanne
collocatum
refert
,
sicut
Romanorum
,
Clementem
a
Petro
ordinatum
edit
,
proinde
vtique
&
caeterae
exhibent
,
quos
ab
Apostolis
in
episcopatu
constitutos
Apostolici
seminis
traduces
habeant
.
Confingant
tale
aliquid
haeretici
.
Quid
enim
illis
post
blasphemiam
illicitum
est
?
Sed
&
si
confinxerint
,
nihil
promouebunt
.
Ipsa
enim
doctrina
eorum
cum
Apostolica
comparata
,
ex
diuersitate
&
contrarietate
sua
pronunciabit
,
neque
Apostoli
alicuius
Autoris
esse
,
neque
Apostolici
.
Quia
sicut
Apostoli
non
diuersa
inter
se
docuissent
,
ita
&
Apostolici
non
contraria
Apostolis
aedidissent
,
nisi
illi
qui
ab
Apostolis
desciuerunt
,
&
aliter
praedicauerunt
.
Ad
hanc
itaque
formam
prouocabuntur
ab
illis
Ecclesiis
,
quae
licet
nullum
ex
Apostolis
vel
apostolicis
autorem
suum
proferant
,
vt
multò
posteriores
:
quae
denique
quotidie
instituuntur
:
tamen
in
eadem
fide
conspirantes
,
non
minùs
apostolicae
deputantur
pro
consanguinitate
doctrinae
.
Ita
omnes
haereses
ad
vtramque
formam
à
nostris
Ecclesiis
prouocatae
,
probent
se
quaqua
putant
Apostolicas
.
If
any
would
therfore
be
accompted
Apostolicall
churches
,
because
they
liued
vnder
the
apostels
,
&
in
their
time
:
let
such
churches
shew
what
Apostle
did
first
founde
theirs
(
saith
Tertull
.
)
Wee
are
not
in
theire
tyme
,
neither
claime
wee
priuiledge
in
any
such
respect
:
but
marke
what
followeth
:
If
they
could
forge
such
a
succession
(
saith
hee
)
belike
then
it
is
not
altogither
vnpossible
so
to
doe
,
yet
would
it
helpe
them
nothing
,
because
the
Apostles
doctrine
compared
with
theirs
,
would
bewray
it
not
to
bee
the
Apostles
nor
Apostolical
.
You
haue
cause
therefore
to
bee
ashamed
euer
hereafter
,
to
make
succession
of
bishops
a
necessary
note
of
the
church
,
with
by
Tertull
.
his
iudgement
is
subiect
to
forgery
,
&
if
it
were
not
,
yet
could
not
proue
any
ting
at
al
(
as
he
saith
)
when
the
doctrine
of
the
Apostles
shallbe
found
diuerse
and
disagreeing
from
theirs
.
You
may
see
that
he
wil
haue
the
Apostles
doctrine
,
to
confute
&
ouerthrowe
that
succession
which
vpholdeth
any
doctrine
contrary
or
diuerse
from
theirs
.
And
consider
this
one
thing
wel
I
pray
you
,
that
he
saith
Heretikes
are
to
be
brought
to
the
triall
of
the
Apostles
doctrine
,
by
those
Churches
which
albeit
they
bring
none
of
the
Apostles
nor
Apostolicall
men
for
theire
Authors
and
first
founders
(
as
being
a
long
tyme
after
them
)
yet
are
neuer
a
whit
the
lesse
to
be
accompted
Apostolicall
,
by
reason
of
their
kindred
&
alliaunce
with
the
Apostles
doctrine
.
He
affirmeth
plainely
and
in
expresse
woordes
,
that
the
churches
which
were
long
after
the
Apostles
tyme
,
are
to
be
tried
whether
they
be
apostolical
or
no
,
by
that
Doctrine
which
the
Apostles
deliuered
:
But
as
for
these
Churches
that
were
next
vnto
the
Apostles
time
,
they
dare
be
boulde
(
saith
hee
)
to
prouoke
Heretikes
ioyntly
to
the
triall
of
succession
as
wel
of
person
,
as
of
doctrine
.
Succession
therfore
of
Bishops
is
(
by
Tertullian
his
iudgement
)
no
triall
of
Churches
at
this
time
,
his
authoritie
hath
vtterly
euerthrowen
that
holde
of
yours
.
Marke
wel
the
words
for
they
are
Tertullian
his
woordes
and
not
myne
.
Ad
hanc
itaque
formam
prouocabuntur
ab
illis
Ecclesiis
,
quae
licet
nullum
ex
apostolis
vel
Apostolicis
viris
authorem
suum
proferunt
,
vt
multò
posteriores
,
quae
denique
quotidie
instituuntur
,
tamen
in
eadem
fide
conspirantes
,
non
minùs
Apostolicae
deputantur
pro
consanguinitate
Doctrinae
.
From
this
place
of
Tertullian
wee
haue
a
playne
Doctrine
,
that
whatsoeuer
the
fathers
haue
spoke
for
succession
of
Bishops
,
as
a
marke
to
make
knowne
the
true
church
:
by
the
same
is
to
be
restreined
vnto
those
tymes
that
were
nere
vnto
the
Apostles
.
For
of
other
churches
hee
saith
,
albeit
they
bring
none
of
the
Apostles
or
Apostolical
men
for
there
authours
,
as
being
long
after
them
:
neuerthelesse
agreeing
with
them
in
faith
and
Doctrine
,
they
are
to
be
accompted
Apostolical
as
well
as
the
other
,
because
of
their
alliance
by
Doctryne
.
The
very
woordes
that
immediatly
goe
before
these
which
you
haue
alleaged
,
do
put
the
matter
out
of
doubt
,
that
this
triall
of
succession
is
onely
ment
for
such
Churches
as
were
nere
the
Apostles
time
.
His
woordes
are
these
:
Caeterùm
si
quae
audent
interserere
se
aetati
Apostolicae
,
vt
ideo
videantur
ab
Apostolis
traditae
,
quia
sub
Apostolis
fuerunt
,
possimus
dicere
:
Edant
ergo
origines
Ecclesiarum
suarum
,
euoluant
ordinem
Episcoperum
suorum
,
&c.
But
if
any
dare
intrude
themselues
into
the
Apostles
tyme
,
that
they
should
be
accompted
Apostolicall
,
because
they
were
vnder
the
Apostles
:
we
may
say
let
those
then
shew
the
original
of
their
Churches
,
let
them
recite
the
order
and
succession
of
their
Bishoppes
.
I
hope
nowe
Syr
that
you
doe
plainely
see
,
what
little
helpe
you
haue
from
these
authorities
that
are
alledged
by
you
:
&
that
you
doe
wel
consider
howe
vnfaithfully
they
haue
bene
aduouched
,
what
cutting
and
paringe
you
haue
made
of
them
,
and
howe
that
ther
is
not
one
of
your
witnesses
brought
to
prooue
your
Churche
to
be
Apostolical
,
if
you
had
suffered
him
to
tell
out
his
tale
,
and
not
stopped
his
mouth
in
the
middest
of
his
speach
:
but
woulde
haue
vtterly
ouerthrowne
your
cause
,
and
established
ours
which
you
labour
to
ouerthrowe
.
And
therefore
I
doe
beseech
you
in
the
feare
of
God
to
looke
well
vnto
it
.
Peruse
the
places
againe
,
consider
better
of
them
,
and
marke
the
iudgements
of
god
vpon
you
&
your
cause
,
that
your
very
witnesses
shoulde
be
wray
you
,
euen
those
that
you
deliberatly
&
of
purpose
haue
picked
out
to
speake
for
your
purgation
.
If
I
might
haue
prescribed
those
fathers
what
to
say
against
your
cause
,
and
for
ours
:
I
coulde
haue
deuised
no
better
matter
than
they
haue
vttered
,
euen
in
the
places
by
you
alleaged
.
Irenaeus
saith
plainely
that
the
trueth
hath
discended
from
the
Apostles
to
his
tyme
without
forgery
:
because
the
scriptures
were
faithfully
deliuered
vnto
them
:
and
because
all
their
commentaries
and
expositions
were
warraunted
by
the
Scriptures
:
You
doe
not
warrant
your
expositions
by
Scriptures
,
but
contrarywyse
will
haue
the
Scriptures
to
haue
warrant
from
your
expositions
:
for
you
must
geue
the
sense
and
meaninge
thereof
,
because
it
is
of
and
in
it selfe
,
as
you
saye
afterward
,
Mortua
vox
,
a
dead
word
.
Hee
saith
in
the
other
place
,
that
those
Bishoppes
,
that
depart
from
the
principall
succession
of
true
doctrine
,
whatsoeuer
they
haue
to
say
for
their
succession
of
person
and
place
,
are
notwithstanding
to
bee
suspect
of
Heresy
or
schisme
.
What
neede
was
there
to
make
mencion
of
the
trueth
,
as
the
principall
succescion
,
that
we
shoulde
be
suspicious
of
those
Bishops
,
that
had
no
such
succession
from
the
Apostles
:
if
the
succession
of
the
trueth
be
(
as
you
say
)
kept
and
reserued
in
a
continuall
orderly
succession
of
Bishoppes
:
if
whersoeuer
that
succession
bee
of
persons
,
the
other
of
Doctrine
bee
vnseperably
bounde
thereunto
.
For
if
wheresoeuer
there
be
this
succession
of
Bishoppes
,
ther
wee
must
looke
vndoubtedly
to
haue
the
trueth
,
then
is
that
of
person
,
the
principal
succession
,
and
the
other
of
trueth
,
but
a
companion
,
that
wayteth
and
geueth
dayly
and
dutifully
attendance
thereupon
.
If
this
bee
so
,
then
wee
are
first
to
inquire
after
the
succession
of
persons
,
being
assured
there
to
finde
the
trueth
:
And
in
deede
your
proofes
such
as
they
be
,
are
wholy
alleaged
for
succession
of
person
,
belike
if
you
coulde
finde
that
,
you
woulde
not
greatly
passe
for
finding
the
trueth
.
You
are
contrarie
to
Irenaeus
herein
,
who
maketh
succession
of
trueth
,
the
principall
succession
.
As
for
Tertull
.
hee
affirmeth
plainly
,
that
the
doctrine
of
the
apostles
wil
confute
them
,
whosoeuer
shall
bring
a
diuerse
doctrine
,
albeit
they
alleage
for
thē
succession
of
persons
as
you
doe
from
the
Apostles
:
Ipsa
enim
inquit
doctrina
eorum
cum
Apostolica
comparata
,
ex
diuersitate
&
contrarietate
sua
pronunciabit
,
neque
Apostoli
alicuius
esse
neque
Apostolici
.
Hee
affirmeth
likewise
that
the
churches
who
were
long
after
the
Apostles
tyme
,
are
to
trie
themselues
Apostolical
by
their
alliance
with
the
Apostles
in
doctrine
.
Ad
hanc
itaque
forman
prouocabuntur
ab
illis
Ecclesiis
,
quae
licet
nullum
ex
Apostolis
vel
Apostolicis
authorem
suum
proferunt
,
vt
multò
posteriores
:
tamen
in
eadem
fide
conspirantes
,
non
minùs
.
Apostolicae
deputantur
pro
consanguinitate
doctrinae
.
You
see
what
helpe
we
haue
for
our
religion
,
out
of
your
strongest
houldes
.
We
haue
in
the
scriptures
the
authenticall
letters
and
Epistles
of
the
Apostles
,
conteyninge
the
summe
of
that
Doctrine
,
which
they
taught
in
those
Churches
that
they
planted
which
are
rightly
called
by
Tertullian
the
mother
Churches
.
Wee
haue
the
summe
of
that
Doctrine
left
vs
in
wryting
,
which
Paule
taught
at
Rome
,
at
Corinth
,
at
Philippos
,
at
Ephesus
,
and
at
Thessalonica
,
where
hee
founded
Churches
.
You
should
first
haue
warranted
your
religion
by
that
doctrine
,
&
from
thence
haue
proceeded
to
let
vs
vnderstand
,
how
that
doctrine
hath
continued
amongst
you
from
time
to
time
.
You
would
beare
the
worlde
in
hand
,
that
you
deriue
your
doctrine
from
the
Apostles
and
auncient
Churches
,
yet
you
shunne
as
rockes
all
triall
by
the
Apostles
and
those
mother
Churches
,
where
their
Chaires
were
placed
,
and
their
owne
doctrine
faithfully
vnder
their
owne
hands
and
seales
deliuered
.
Let
vs
first
see
how
you
doe
agree
with
the
Apostles
themselues
,
and
then
with
those
Bishops
who
haue
succeeded
them
:
how
with
the
first
&
mother
Churches
,
and
then
with
those
latter
who
haue
beene
planted
after
them
.
Let
vs
see
you
first
knit
vnto
the
heade
,
and
then
vnto
the
members
.
After
your
testimonies
and
allegations
for
succession
,
you
adde
these
wordes
:
Now
ye
see
that
the
true
and
verie
Church
of
Christ
is
,
which
hath
her
succession
of
Bishops
from
the
Apostles
:
Wherunto
I
answer
that
there
is
no
eye
so
sharpe
of
sight
,
that
can
discerne
any
such
matter
,
by
those
proofs
that
you
haue
brought
:
but
euery
man
that
hath
not
his
eyes
closed
vp
,
may
see
plainly
(
by
that
light
which
your
owne
witnesse
haue
geuen
vnto
this
cause
)
that
succession
of
Bishops
is
no
note
nowe
in
these
later
tymes
whereby
to
discerne
the
Churche
.
You
inferre
likwyse
vpon
such
authorities
as
you
haue
aduouched
,
that
the
ancient
state
of
the
Churche
through
the
worlde
is
the
Apostles
doctrine
.
I
knowe
you
can
haue
no
colour
for
any
such
collection
,
vnlesse
you
take
liberty
to
chaung
and
transpose
Est
for
&
,
and
&
for
est
,
after
your
pleasure
:
that
whereas
Irenaeus
saith
,
Agnitio
vera
est
Apostolorum
doctrina
&
antiquus
Ecclesiae
status
:
You
reade
:
Agnitio
vera
&
Apostolorum
doctrina
est
antiquus
Ecclesiae
status
.
As
for
those
printes
and
markes
of
the
olde
state
of
the
Churche
,
which
were
in
Irenaeus
his
time
,
I
proued
before
that
they
where
cleane
worne
out
,
and
no
token
of
them
to
bee
seene
among
you
:
for
your
expositions
are
not
legitimat
by
Scriptures
,
but
laid
vpon
vs
by
vertue
of
the
Churche
,
whereof
you
stil
plead
possession
,
howe
vniust
soeuer
your
title
bee
.
You
woulde
gladly
find
out
of
these
words
.
Certum
charisma
veritatis
:
The
Sacrament
of
orders
:
which
you
say
is
receiued
together
with
their
Bishopriks
:
but
the
circumstances
of
that
place
make
the
matter
so
plaine
to
be
ment
of
the
gift
or
grace
of
trueth
,
which
hee
calleth
the
principall
succession
,
as
no
man
that
will
vouchsafe
to
reade
and
compare
it
with
that
which
goeth
before
and
also
followeth
it
,
can
possibly
bee
brought
to
make
a
doubt
thereof
.
From
your
holy
orders
which
you
woulde
wring
out
of
this
place
,
you
proceede
I
wil
not
say
without
order
,
I
am
sure
without
any
occasion
offered
to
the
manner
of
ordayning
Bishoppes
,
●hich
you
say
must
be
by
the
laying
on
of
handes
of
former
Bishoppes
so
ordeined
,
or
otherwise
they
are
not
to
bee
obeyed
.
So
that
you
secretly
shoote
at
the
ministery
of
the
church
of
England
,
that
it
is
vtterly
vnlawful
&
not
to
bee
obeyed
,
because
our
bishops
with
haue
ordeined
others
,
were
not
themselues
ordeined
of
your
Bishops
,
that
were
before
them
.
Doe
you
say
that
no
man
is
a
lawfull
Bishop
,
but
he
that
is
ordeined
of
another
Bishoppe
?
If
that
be
true
thē
I
dare
say
and
can
plainly
prooue
,
that
your
Bishops
are
vnlawfull
Bishops
,
Hieron
.
ad
Euagr
.
Titus
.
1.
ver
.
5.7
.
and
therefore
not
to
be
obeyed
.
For
from
the
beginning
(
as
Hierom
testifieth
)
there
was
no
difference
in
the
church
betweene
a
bishoppe
and
a
minister
:
but
afterwarde
when
schismes
grewe
to
be
many
and
great
in
the
Church
,
for
the
suppressing
thereof
one
was
appointed
to
be
aboue
the
rest
,
which
had
the
name
of
Bishoppe
proper
vnto
him
,
which
before
was
common
vnto
all
,
as
the
Scripture
declareth
.
In
those
first
times
therefore
of
schisme
,
those
Bishoppes
must
of
necessitie
be
ordeined
of
others
then
bishoppes
:
because
there
were
then
no
bishoppes
in
the
Church
,
as
now
we
doe
speake
of
thē
.
And
therefore
by
your
owne
reason
,
your
owne
bishops
being
as
you
affirme
from
the
beginning
,
are
illegitimate
and
not
to
be
obeyed
,
because
they
were
not
ordeined
of
former
Bishoppes
:
nowe
that
if
they
were
not
lawfully
ordeined
them selues
,
thē
could
they
not
lawfully
ordeyned
others
:
for
other
title
then
they
had
them selues
they
could
not
geue
vnto
others
.
By
this
description
that
you
haue
made
of
the
lawfull
ordeining
&
creating
of
bishops
,
the
whole
broode
of
your
bishoppes
from
the
first
vnto
the
last
,
standeth
illigitimate
&
plainly
conuicte
of
bastardie
.
We
know
and
are
assured
by
the
truth
of
GOD
his
woorde
,
that
it
is
lawfull
for
ministers
of
the
word
,
to
ordein
them
who
are
to
labour
in
the
ministerie
of
the
woord
:
for
thus
we
reade
in
the
Epistle
to
Timothie
.
1.
cap
.
4.
1.
Tim
.
4.
Ne
neglige
illud
donum
quod
datum
est
tibi
per
prophetiam
cum
impositione
manuum
praesbiterij
.
Now
there
is
no
man
,
howe
ignorant
soeuer
he
be
of
the
Scripture
,
or
of
the
Greek
tongue
in
the
which
the
newe
testament
was
penned
,
if
he
haue
any
skill
in
the
Latine
:
that
wil
deriue
Presbyterium
,
non
à
presbyteris
,
sed
ab
Episcopis
.
You
may
perceiue
thē
that
they
were
praesbiteri
and
not
Episcopi
ministers
or
elders
,
and
not
bishops
(
as
now
we
speake
of
Bishoppes
)
that
laide
handes
vpon
Timothie
,
when
hee
was
called
to
the
Ministerie
of
the
woorde
.
You
see
therefore
that
at
the
ordeyning
of
Timothie
they
were
presbyteri
elders
or
Ministers
of
the
woorde
,
which
gaue
this
grace
by
the
imposition
of
their
hands
,
which
you
say
can
not
bee
geuen
but
by
Bishoppes
.
Now
if
presbyteri
Ministers
of
the
word
,
may
ordeyne
other
by
imposition
of
hands
.
thē
I
truste
we
shal
haue
you
more
fauorable
hereafter
to
the
Ministery
here
in
England
.
If
we
haue
nothing
els
to
saye
for
it
,
yet
at
the
least
because
they
who
in
these
last
tymes
haue
bene
the
instrumentes
of
God
to
reforme
Religion
,
and
haue
ordeined
others
to
serue
in
the
Ministery
of
the
word
and
Sacramentes
,
were
presbyteri
:
hauing
from
your
Churche
imposition
of
handes
,
whereby
there
is
so
great
grace
giuen
as
you
saye
.
True
it
is
that
imposisition
of
handes
was
a
consecration
and
putting
a
parte
of
men
to
serue
in
the
Ministery
of
the
woorde
,
by
attending
vpon
reading
,
exhortation
,
and
doctrine
:
accordinge
as
the
Apostle
declareth
in
this
fourth
chapter
of
Timothie
:
for
when
hee
hath
willed
Timothie
to
attend
vpon
reading
,
exhortation
,
and
doctrine
,
forthwith
signifying
that
hee
was
called
thereunto
,
and
that
it
was
his
function
to
the
end
hee
might
therby
the
more
bee
touched
with
the
matter
,
hee
addeth
these
wordes
:
Neglect
not
that
gift
or
function
which
was
committed
vnto
thee
by
imposition
of
handes
.
This
marke
of
that
vocation
which
doeth
consist
in
attending
vpon
exhortation
and
doctrine
continued
in
your
Churche
,
Tanquam
cadauer
verae
vocationis
,
as
it
were
a
carkas
of
a
true
calling
:
for
you
attended
not
vpon
the
worde
setting
it
foorth
truely
by
exhortation
and
doctrine
,
which
was
the
life
of
that
calling
:
but
found
a
greater
gaine
to
get
mony
by
,
in
attending
vpon
the
sale
of
masses
and
pardons
,
hauing
greate
gaine
not
only
by
thē
that
were
liuing
:
but
also
by
those
that
were
long
ago
departed
:
so
that
in
verie
deed
there
was
nothing
remaining
beside
the
corps
of
the
true
calling
.
Vnto
this
carkas
and
corps
of
the
true
calling
,
it
pleased
the
Lorde
in
that
great
mercie
wherwith
hee
loued
vs
,
when
wee
were
enemies
vnto
him
:
now
againe
in
these
latter
daies
after
so
long
want
therof
,
to
breath
in
life
&
vital
spirites
:
geuing
vnto
diuerse
who
had
no
more
beside
the
olde
marke
of
that
calling
,
not
only
giftes
of
knowledg
to
be
able
:
but
of
zeale
also
to
be
willing
&
boulde
,
euen
when
the
market
of
your
Inuentions
&
Traditions
was
the
greatest
to
publishe
the
Gospel
of
God
,
&
to
beate
down
your
inuentions
by
doctrine
&
exhortation
out
of
the
word
:
giuing
foorth
euident
testimonies
thereby
,
that
they
were
the
true
&
lawful
ministers
of
Christ
,
bebecause
they
had
the
trueth
and
life
of
the
Ministerie
,
which
in
your
Church
was
wanting
,
in
as
much
as
they
did
attend
vppon
exhortation
and
doctrine
,
according
to
the
trueth
of
the
woorde
,
wherevnto
in
the
Primitiue
Churche
men
were
appointed
by
imposition
of
handes
.
You
speake
nothing
here
of
that
which
is
principall
,
that
is
of
the
election
vnto
that
place
and
function
after
due
examination
had
before
,
both
of
life
and
learning
,
without
the
which
al
your
purest
Canons
account
him
as
a
Leyman
,
&
appoint
grieuous
punishment
for
him
that
shall
otherwise
ordeine
him
:
but
so
you
haue
the
shadowe
,
you
passe
not
for
the
bodie
:
so
you
may
enioy
the
least
of
the
accessaries
,
you
can
willingly
want
the
principal
.
The
occasion
that
you
haue
offered
in
ascribing
so
much
to
the
imposition
of
handes
,
hath
drawne
me
beside
my
purpose
and
meaning
to
speake
,
as
you
haue
already
heard
touchinge
that
matter
.
Assertion
.
Catholica
.
For
the
fourth
the
Prophet
saith
.
In
omnem
terram
exiuit
sonus
eorum
,
Psalm
.
18.
Isa
.
2.
Psalm
.
71.
Psalm
.
21.
Psalm
.
129.
&
in
fines
orbis
terrae
verba
eorum
,
viz.
Apostolorum
.
Esay
the
Prophet
saith
.
Fluent
ad
eum
(
scilicet
montem
Syon
)
omnes
gentes
,
adorabunt
eum
omnes
Reges
,
&
omnes
gentes
seruient
ei
(
inquit
Propheta
regius
)
.
&
alibi
.
Apud
te
laus
in
Ecclesia
magna
.
Et
iterum
copiosa
apud
eum
redemptio
.
Actes
.
1.
Psalm
.
18.
Matth
.
5.
Eritis
mihi
testes
in
Hierusalem
(
inquit
Christus
)
&
in
omni
Iudaea
,
&
Samaria
,
&
vsque
ad
vltimum
terrae
.
In
sole
posuit
tabernaculum
suum
(
inquit
Propheta
.
Psalm
.
18.
)
Non
potest
ciuitas
abscondi
super
montem
posita
:
neque
accendunt
lucernam
,
Matth
.
5.
&
ponunt
eam
sub
modio
,
sed
super
candelabrum
,
vt
luceat
omnibus
qui
in
domo
sunt
(
inquit
Christus
.
Turpis
est
(
inquit
August
.
)
omnis
pars
vniuerso
suo
non
congruens
:
August
.
lib
.
3.
●onfes●io
.
ca.
8.
tu
cùm
te
partem
cum
Christi
corporis
membrum
existimari
velis
,
quae
tamen
ab
hoc
vniuerso
Christi
corpore
quae
ab
omnibus
his
qui
christiani
,
qui
catholici
,
qui
orthodoxi
censentur
quamlibet
magnis
&
locorum
&
temporum
interuallis
inter
se
desiunctis
tam
admirabili
consensu
obseruari
vides
,
vt
neque
temporum
diuersitas
,
neque
linguarum
varietas
,
neque
locorum
ingens
intercapedo
laedere
concordiam
eorum
potuerint
:
Sed
similes
lirae
sint
&
semper
fuerint
,
quae
multas
quidem
&
diuersas
habet
chordas
,
vnam
tamen
symphoniam
&
sonorum
concentum
vnum
amittit
.
Tuinquā
,
eum
hoc
vniuerso
vsque
eo
non
congruis
,
vt
in
despectum
vniuersi
Christi
corporis
contraria
potius
facias
omnia
.
Quid
esse
potest
turpius
?
Quid
indignius
homine
christiano
?
aut
quae
potest
esse
nota
illustrior
,
qua
te
non
Christi
colligentis
verum
satanae
spargentis
ministrum
esse
cuiuis
constare
queat
?
Haec
Aug.
Multa
sunt
(
inquit
dictus
Aug.
)
quae
in
gremio
Ecclesiae
me
iustissimè
teneant
quae
sequuntur
.
August
.
Tenet
consensio
populorum
atque
gentium
.
Tenet
authoritas
miraculis
inchoata
,
spe
nutrita
,
charitate
aucta
,
vetustate
firmata
.
Tenet
ab
ipsa
sede
Petri
Apostoli
,
cui
pascendas
oues
suas
post
resurrectionem
dominus
commendauit
vsque
ad
praesentem
Episcopatum
successio
sacerdotumi
.
Tenet
postremò
ipsum
catholicae
nomen
,
quod
non
sine
causa
inter
multas
haereses
sic
ecclesia
sola
obtinuit
,
vt
cum
omnes
haeretici
se
catholicos
dici
velint
,
quaerenti
tamen
peregrino
alicui
vbi
ad
catholicam
conueniatur
nullus
haereticorum
vel
basilicam
suam
vel
domum
audeat
ostendere
.
Haec
ille
.
Catholicam
dicit
toto
orbe
diffusam
quia
diuersorum
haereticorum
ecclesia
ideo
catholicae
non
dicuntur
,
quia
per
loca
atque
per
suas
quasque
prouincias
continentur
:
haec
verò
à
solis
ortu
vsque
ad
occasum
vnius
fidei
splendere
diffunditur
.
Aug.
serm
.
91.
de
tempor●
math
.
Against
the
puritans
and
family
of
loue
.
Non
est
igitur
obscura
catholica
,
non
potest
abscondi
ciuitas
super
montem
posita
,
non
potest
ignorari
mons
qui
impleuit
vniuersam
faciem
terrae
.
Now
we
that
be
the
catholiques
are
ready
to
shewe
and
prooue
,
that
the
church
which
we
professe
hath
had
and
hath
all
the
said
foure
markes
in
her
,
which
also
had
her
beginning
with
Christ
,
his
Apostles
,
and
primitiue
churche
,
and
doeth
deriue
her
authority
faith
and
doctrine
from
them
,
in
a
continuall
succession
of
Bishops
:
which
is
a
moste
euident
marke
of
the
true
Churche
and
Doctrine
:
as
all
the
said
with
diuers
others
famous
and
learned
auncient
Authors
affirmeth
:
of
the
which
some
were
of
the
Primitiue
Churche
,
&
therfore
the
meetest
iudges
thereof
.
Answeare
.
TOuchinge
the
fourth
noate
of
the
churche
,
that
it
is
catholique
or
vniuersall
,
if
you
set
it
against
particularity
,
meaning
that
the
churche
is
not
bounde
to
any
particular
place
or
person
we
doe
imbrace
it
as
a
certaine
trueth
:
But
if
you
wil
haue
the
Churche
alway
discerned
by
the
greater
multitude
,
the
scriptures
will
not
suffer
vs
to
ioyne
with
you
in
that
.
Your
testimonies
out
of
the
Scriptures
,
as
that
of
Isaie
the
seconde
,
and
the
testimonies
next
following
out
of
the
Psalmes
:
doe
prooue
that
many
people
shall
bee
brought
to
the
true
knowledge
&
worship
of
god
.
For
the
vniuersal
note
[
al
]
is
so
taken
in
the
scriptures
.
And
I
am
perswaded
that
you
doe
not
thinke
that
all
people
and
nacions
in
general
shal
be
brought
to
be
of
the
true
Churche
:
but
as
for
comparison
,
whether
that
the
number
shal
be
greater
or
lesse
than
they
that
are
not
brought
to
the
faith
,
they
doe
make
no
mention
therof
.
The
other
testimonies
doe
declare
that
the
trueth
shall
come
into
many
places
,
but
whether
those
places
shal
be
moe
or
fewer
than
the
reste
,
or
whether
the
greater
number
of
the
inhabitantes
of
those
places
shal
be
gayned
by
the
trueth
vnto
God
,
they
doe
not
speake
any
woorde
thereof
:
yet
I
thinke
that
is
the
matter
that
you
woulde
willingly
establishe
hereby
.
Your
last
witnesse
out
of
the
Gospel
,
if
it
bee
graunted
you
that
it
is
spoken
of
the
church
in
general
,
yet
will
it
make
nothing
for
vniuersality
,
vnlesse
any
wil
imagine
,
that
whatsoeuer
is
visible
or
not
hidden
,
is
thereby
foorthwith
made
general
&
common
to
al
persons
and
places
.
You
alleage
a
large
testimony
for
this
vniuersality
,
&
doe
quote
in
your
margent
August
.
lib
.
3.
confes
.
cap
.
8.
Where
there
is
no
more
of
all
you
haue
alleaged
to
bee
founde
,
saue
the
first
lyne
,
which
is
:
Turpis
enim
omnis
pars
est
suo
vniuerso
non
congruens
.
Euery
part
is
euill
fauoured
,
that
agreeth
not
with
his
whole
.
This
Authority
telleth
vs
what
worketh
the
disgrace
of
a
part
,
euen
this
not
to
bee
agreeable
to
that
whole
wherof
he
is
part
:
As
for
your
purpose
it
is
to
prooue
an
other
thing
,
that
multitude
is
the
beauty
&
the
right
note
of
the
Churche
:
howe
that
can
be
prooued
out
of
this
place
I
leaue
it
to
your
better
consideration
,
when
you
shal
haue
marked
those
wordes
that
doe
immediatly
goe
before
this
place
.
Quae
autem
contra
mores
hominum
sunt
flagitiapro
morum
diuersitate
vitanda
sunt
,
vt
pactum
inter
se
ciuitatis
aut
gentis
,
consuetudine
vel
lege
firmatum
,
nulla
ciuis
aut
peregrini
libidine
violetur
.
I
feare
your
Informer
hath
of
purpose
concealed
the
place
,
from
whence
he
hath
feche
that
,
which
he
coupleth
with
this
sentence
as
if
it
were
annexed
thereunto
:
least
hee
should
receiue
a
wounde
that
hardly
would
bee
healed
,
where
hee
woulde
gladly
at
the
least
seeme
to
giue
one
.
The
woordes
are
directed
against
one
man
,
who
differeth
from
al
that
are
called
Christians
in
any
place
.
This
would
help
you
if
you
had
to
deale
against
a
sect
that
had
but
one
patron
,
or
against
a
man
that
would
be
accompted
a
christian
,
and
yet
for
al
that
in
doctrine
bee
contrary
to
al
Christians
.
It
is
to
weake
to
stand
against
a
religion
,
that
sundrie
countries
,
Prouinces
&
Kingdomes
doe
imbrace
.
Before
I
had
Augustine
with
a
wrong
direction
,
now
I
haue
his
name
without
any
direction
at
al
Such
wordes
as
you
haue
set
down
heere
are
found
in
his
booke
contra
Epistolam
fundamenti
,
where
you
conceale
that
,
Aug.
contra
epistolam
fundamenti
cap
.
4.
which
vtterly
ouerthroweth
all
the
foure
notes
of
your
Churche
,
and
proueth
them
to
be
altogither
insufficient
to
make
true
proofe
where
the
Churche
is
.
These
are
the
woordes
that
follow
in
that
place
.
Apud
vos
autem
vbi
nihil
horum
est
quod
me
iuuitet
ac
teneat
,
sola
personat
veritatis
pollicitatio
,
quae
quidem
si
tam
manifesta
monstratur
,
vt
in
dubium
venire
non
possit
,
praeponenda
est
illis
rebus
omnibus
quibus
in
Catholica
teneor
.
But
amonge
you
where
there
is
none
of
these
thinges
(
saith
Augustine
:
)
that
maye
houlde
me
,
there
soundeth
the
onely
promise
of
trueth
,
which
if
it
bee
shewed
so
manifest
that
it
can
not
come
in
doubt
:
it
is
to
be
preferred
before
all
those
thinges
,
by
which
I
am
houlden
in
a
Catholique
Church
.
Hee
had
spoken
before
of
Vnitie
and
agreement
of
people
,
of
authoritie
begon
with
miracles
,
&
increased
with
charitie
,
and
holy
conuersation
,
of
antiquity
,
and
succession
of
Bishops
from
Peter
vnto
his
tyme
,
&
also
of
vniuersality
:
and
yet
he
professeth
that
the
trueth
when
it
is
made
manifest
and
playne
,
is
to
cary
vs
against
them
all
.
If
the
trueth
bee
bound
vnto
Vnitie
,
succession
,
&
vniuersalitie
,
so
that
these
be
the
markes
wherby
we
are
directed
to
the
true
church
,
and
therefore
to
the
trueth
,
by
what
commission
dare
Augustine
to
put
them
a
sunder
,
whom
Almightie
God
hath
ioyned
togeather
(
as
you
thinke
)
to
continue
one
for
euer
.
For
if
they
be
neuer
sundred
,
why
maketh
he
a
supposell
of
that
that
neuer
happneth
,
especially
dealing
with
them
,
that
were
perswaded
that
it
was
not
so
strange
a
thing
,
but
that
it
might
yea
and
had
alredy
hapned
?
Or
why
setteth
he
,
the
trueth
in
specie
,
that
is
:
The
trueth
made
open
&
plainly
manifested
:
against
those
markes
of
the
Church
:
when
as
the
trueth
,
whether
in
parables
,
playne
speach
,
or
howsoeuer
,
is
neuer
founde
sundred
from
them
as
you
thinke
?
Moreouer
why
doeth
he
trouble
him selfe
with
comparing
of
thinges
togeather
,
affirming
that
the
one
shall
more
perswade
then
the
other
:
if
it
bee
impossible
for
the
one
to
perswade
,
but
not
for
the
other
.
For
comparison
is
of
those
that
bee
like
,
but
there
is
no
resemblaunce
betweene
a
thing
impossible
,
and
that
which
may
bee
doone
.
Laste
of
all
howe
agree
you
with
Augustine
,
that
saith
,
The
plaine
and
vndoubted
trueth
perswadeth
more
than
them
all
:
When
as
you
are
of
opinion
,
not
onely
that
the
trueth
can
not
be
had
plainly
,
but
that
it
cannot
be
had
at
all
,
but
in
and
by
them
.
You
see
that
Augustine
in
this
place
vtterly
ouerthroweth
the
markes
and
notes
that
you
haue
made
of
your
Church
,
letting
vs
vnderstande
that
the
trueth
may
bee
sundred
from
all
,
euen
from
the
succession
of
Bishoppes
,
which
you
make
so
great
an
account
of
:
that
(
in
your
opinion
)
heauen
and
earth
may
sooner
come
togeather
,
then
those
two
bee
parted
and
put
asunder
.
It
standeth
you
vpon
to
make
this
breach
vp
againe
,
if
it
possibly
can
be
performed
of
you
,
for
it
hath
vndone
al
that
you
haue
trauayled
in
al
this
time
to
establishe
.
It
was
not
without
cause
therfore
that
Augustine
both
came
in
and
went
out
so
like
a
straunger
,
as
no
man
coulde
knowe
(
when
once
hee
had
made
his
apparaunce
)
where
too
haue
him
againe
howe
glad
soeuer
hee
woulde
haue
beene
,
to
haue
spoken
with
him
.
But
let
it
be
admitted
that
Augustine
spoke
of
a
matter
that
coulde
not
come
to
passe
,
when
hee
saide
,
that
the
trueth
made
playne
and
manifest
,
was
a
note
of
the
Churche
to
be
preferred
before
vnitie
,
succession
vniuersality
&c.
That
which
followeth
wil
declare
against
whom
he
obiecteth
the
name
of
Catholique
:
euen
agaynst
those
heretiques
,
who
when
they
woulde
bee
called
Catholique
,
yet
can
but
shewe
one
Churche
or
one
house
,
where
their
religion
is
professed
.
For
these
are
his
words
.
The
Church
alone
hath
so
obteined
the
name
of
Catholique
,
that
where
as
all
Heretiques
would
be
called
Catholiques
,
yet
when
a
straunger
shall
aske
where
men
meete
at
the
Catholique
Church
,
none
of
the
Heretiques
dare
shewe
him
either
their
Temple
or
their
house
.
If
Englande
,
Scotlande
,
Denmarke
,
Suetia
,
Saxony
,
Heluetia
,
Retia
,
Vallis
Tellina
,
Brunswicke
,
Rhene
,
Hessia
,
Wittenberge
,
Russia
,
Brandeburge
,
with
the
great
Cities
through
the
whole
Countrey
of
Germany
could
shew
but
one
Church
,
one
house
,
&
one
prouince
or
litle
Shire
among
them
al
,
where
their
religion
were
professed
,
or
if
al
these
great
kingdomes
common
wealthes
&
countreies
coulde
by
some
conuersion
bee
turned
into
one
litle
prouince
,
temple
,
or
house
,
then
might
this
authoritie
,
or
that
that
followeth
out
of
Augustine
,
haue
some
colour
against
vs.
But
since
,
that
Gospell
which
wee
professe
,
at
the
first
did
spreade
it selfe
abroade
into
infinite
places
,
and
was
generally
receiued
,
vntil
the
dominion
of
that
man
of
sinne
,
the
Pope
:
vnder
whom
for
a
long
time
it
was
greatly
darkened
,
and
now
since
the
late
reuiuing
againe
therof
,
hath
greatly
enlarged
her
dominion
&
shut
you
out
,
not
of
some
fewe
houses
or
prouinces
:
but
out
of
a
number
of
kingdomes
,
dominions
,
common
wealthes
,
&
countreys
,
daily
getting
ground
of
you
(
be
your
Tyranny
and
persecution
neuer
so
great
)
your
authorities
out
of
Augustine
can
stande
you
in
no
steede
.
As
concerning
the
latter
part
of
your
last
authoritie
,
which
affirmeth
that
the
Catholique
Churche
by
the
cleerenesse
of
one
faith
spreadeth
out
it self
from
the
East
vnto
the
West
,
yf
it
bee
taken
so
generally
as
the
woordes
seeme
too
giue
out
of
it
:
it
pulleth
cleane
from
you
your
title
of
[
Catholique
]
.
For
you
can
not
deny
but
that
al
the
Greeke
Churchs
vtterly
renounce
the
authoritie
of
the
Bishop
of
Rome
,
&
the
Churches
that
are
scattered
here
and
there
throughout
all
Asia
and
Africa
,
in
like
maner
doe
not
acknowledge
it
.
As
for
Europe
you
heard
me
euen
now
recite
what
kingdomes
,
common
wealths
and
countreies
in
it
,
abhorreth
the
Pope
and
all
his
detestable
enormities
.
And
in
those
kingdomes
and
countries
where
the
Pope
is
receiued
,
this
I
dare
say
,
for
you
doe
prooue
it
by
fire
&
fagot
,
that
there
is
no
countrey
,
not
Italy
it selfe
excepted
,
where
there
are
not
great
numbers
of
people
,
that
from
the
bottome
of
their
hartes
doe
detest
the
Pope
.
And
therefore
if
you
measure
vniuersality
by
place
and
person
,
as
you
are
wont
to
doe
:
taking
that
to
bee
vniuersall
which
is
receiued
in
all
places
,
and
of
all
persons
,
you
see
that
your
religion
commeth
far
short
of
a
catholique
religion
.
You
close
vp
three
lines
in
the
ende
closly
togither
with
Augustine
his
words
,
as
if
they
were
not
only
spoken
at
one
time
&
with
one
mouth
,
but
euen
also
with
one
breath
.
Wheras
he
hath
not
one
such
word
there
,
it
is
wholy
your
owne
application
and
conclusion
,
it
is
none
of
his
.
If
a
man
woulde
take
suche
libertie
vnto
him selfe
,
hee
might
soone
beguile
the
ignorant
reader
.
I
coulde
the
better
haue
borne
this
without
making
any
mention
therof
,
yf
I
had
not
seene
the
like
in
you
before
,
and
therfore
I
cannot
but
admonish
you
.
This
place
of
Augustine
doeth
in
deede
make
warre
against
the
Family
of
loue
,
who
bring
in
a
religion
that
neuer
was
hearde
of
since
the
beginning
of
the
worlde
,
receiued
publiquely
in
any
one
Prouince
,
or
taught
in
any
one
Temple
,
from
the
beginning
:
As
for
those
whom
it
pleaseth
you
to
cal
Puritanes
,
when
you
tel
me
what
grounds
,
of
religion
they
hold
dissenting
from
the
truth
,
I
wyl
geue
them
warning
to
be
in
a
readinesse
to
resist
you
.
I
knowe
none
in
Englande
that
eyther
woulde
be
called
by
that
name
,
or
deserue
to
bee
called
by
it
beside
the
Papist
,
and
the
Family
of
loue
.
For
the
Papists
are
so
ouer
pure
and
perfect
in
theyr
owne
iudgement
,
that
they
sell
the
very
excrements
and
superfluitie
of
their
woorkes
vnto
others
:
And
as
for
the
Family
of
loue
,
after
that
a
fewe
yeeres
of
theyr
Apprentishyp
be
expired
,
&
they
begin
to
set
vp
for
themselues
,
they
are
of
opinion
,
it
is
no
more
possible
for
thē
afterward
to
sinne
,
than
is
possible
for
light
to
become
darkenesse
.
If
those
be
the
true
marks
of
the
church
in
that
sence
which
you
doe
take
them
,
I
see
no
cause
why
the
Scribes
and
Pharisees
,
might
not
iustly
agaynst
our
Sauiour
haue
claimed
the
title
of
the
Church
.
For
they
were
at
great
vnitie
among
them selues
,
so
that
their
Churche
might
wel
haue
beene
called
Vna
:
And
they
abounded
in
prayer
,
fasting
,
and
almes
,
which
you
doe
simply
set
downe
without
any
addition
,
for
the
fruites
of
holynesse
:
and
therefore
theyr
Churche
was
Sancta
:
Moreouer
they
sate
in
Moses
seate
,
and
succeeded
him
in
the
Chayre
,
and
therfore
they
were
iustly
intituled
vnto
succession
:
and
theyr
Churche
lawfully
called
Prophetica
:
which
was
the
same
before
Christe
that
Apostolica
is
nowe
:
and
last
of
all
the
greater
number
went
with
them
agaynst
Christe
,
and
therfore
theyr
Church
was
Catholica
.
It
is
manifest
thē
that
you
haue
saide
nothing
for
your
Church
,
which
the
scribes
&
pharisees
might
not
say
for
them selues
.
And
if
your
notes
were
true
,
Christe
Iesus
could
neuer
haue
preuayled
against
them
,
hauing
the
true
notes
of
the
Churche
,
and
therfore
being
the
true
church
,
against
the
which
nothing
can
preuaile
.
The
notes
that
are
giuen
by
the
Apostles
them selues
of
the
Churche
,
and
wherby
they
were
led
to
acknowlege
any
people
to
be
the
church
of
God
,
were
two
in
number
:
faith
in
Christ
Iesus
:
and
loue
towardes
his
saintes
:
according
as
it
is
written
by
the
apostle
.
We
giue
thankes
vnto
God
,
Colloss
.
1.4
.
euen
the
father
of
our
Lord
Iesus
Christ
,
alwaies
praying
for
you
,
since
wee
heard
of
your
faith
in
Christ
Iesus
,
and
of
your
loue
toward
al
Saints
.
It
appereth
hereby
,
that
the
Apostle
did
acknowlege
thē
for
members
of
the
Church
,
vsing
them
as
brethren
in
giuing
thankes
to
God
,
&
praiyng
for
them
:
after
that
these
tokens
of
the
Churche
,
too
wit
,
faith
in
Christ
Iesus
,
&
loue
towards
his
Saintes
,
did
appeare
in
them
through
the
preaching
of
the
Gospel
.
Ephesi
.
cap
.
1.
ver
.
15.
The
same
is
confirmed
in
the
Epistle
to
the
Ephesians
in
the
same
woordes
.
Therefore
after
I
hearde
of
the
fayth
which
you
haue
in
the
Lorde
Iesus
,
and
loue
toward
al
the
Saintes
,
I
ceast
not
to
geue
thankes
for
you
,
making
mencion
alwayes
of
you
in
my
prayers
.
And
not
onely
the
same
matter
,
but
euen
the
verie
same
manner
and
forme
of
woordes
,
is
vsed
throughout
his
epistles
,
where
he
hath
any
occasion
offered
to
touche
the
same
.
1.
Thes
.
1.3
.
As
in
the
first
epistle
to
the
Thessalonians
:
and
in
the
second
also
,
and
the
first
chapter
.
ad
Phile
.
5.
In
the
Epistle
to
Philemon
.
In
like
maner
he
rehearseth
these
same
two
markes
:
of
faith
in
Christ
Iesus
,
and
loue
towardes
all
Saintes
.
These
were
marks
that
the
Apostles
were
directed
by
to
discerne
of
the
Churche
,
they
thought
these
sufficient
causes
to
mooue
them
to
thinke
of
others
as
their
brethren
,
and
the
deare
Children
of
God
,
when
as
they
thorow
the
preaching
of
the
woorde
,
were
knitte
vnto
Christe
by
faith
,
and
vnto
his
children
that
did
serue
him
after
that
woorde
,
by
loue
and
sincere
affection
of
hearte
and
good
will
towardes
them
.
These
markes
that
are
noted
as
the
tokens
of
GOD
his
children
in
those
firste
and
mother
Churches
,
can
not
bee
founde
with
you
.
For
the
worde
soundeth
not
among
you
,
which
shoulde
discouer
by
the
sight
of
that
which
the
Lord
in
iustice
doth
require
,
so
great
imperfection
to
be
in
vs
:
&
withal
so
much
mercie
to
bee
in
Christ
,
for
men
that
are
confounded
in
themselues
:
as
would
prouoke
vs
by
faith
to
repose
our selues
vpon
him
and
his
mercies
.
As
for
the
doctrine
of
your
Churche
,
it
so
vpholdeth
the
aptnesse
add
inclination
of
man
to
doe
wel
,
the
liberty
and
freedome
of
his
will
,
that
he
cannot
come
to
the
sight
and
knowledge
of
any
so
greate
want
as
might
sende
him
hungerly
after
Christ
,
and
his
mercies
,
to
cleaue
therevnto
by
faith
:
besides
that
,
it
doeth
so
fearefully
geue
out
the
affection
&
disposition
of
this
our
mediatour
,
as
if
a
man
coulde
not
come
to
the
speache
of
him
in
the
least
matter
,
before
halfe
the
courte
of
heauen
were
mooued
for
that
matter
,
in
his
behalfe
,
and
shoulde
befreend
him
therein
,
which
turneth
our
affection
&
affiance
,
comfort
&
confidence
rather
towarde
them
,
then
towardes
him
.
Wherevpon
any
man
may
cleerely
see
and
vnderstande
,
that
this
Churche
of
yours
is
not
knit
vnto
Christ
by
faith
,
And
howe
it
is
affected
towardes
his
Saintes
who
are
begotten
and
borne
agayne
by
the
immortal
seed
of
the
worde
,
all
the
worlde
may
iudge
,
and
their
blood
that
hath
beene
so
plentifully
spilt
,
hath
left
in
euery
kingdome
and
countrie
sufficient
witnesses
thereof
agaynst
you
.
Assertion
.
The
true
faith
and
doctrine
from
the
beginning
hath
ben
preserued
and
kept
first
by
tradition
,
and
then
by
writing
and
tradition
,
in
a
continuall
succession
of
Bishoppes
and
Priestes
:
wherevpon
S.
Paule
writing
to
the
Thessalonians
saith
,
●
.
Thes
.
2.
State
&
tenete
traditiones
quas
didicistis
,
siue
per
sermonem
,
siue
per
epistolam
nostram
.
Also
writing
to
the
Corinthians
,
wherein
hee
reprooued
them
for
abusing
of
the
blessed
Sacrament
,
in
the
latter
end
he
saith
,
Caetera
autem
cum
venero
disponam
:
1.
Cor
.
11.
which
was
neuer
put
in
writing
but
alwaies
hath
continued
by
tradition
in
the
saide
succession
vnto
this
day
,
and
whiche
thinges
are
vsed
at
this
day
.
For
we
doe
vse
diuerse
thinges
,
yea
,
such
as
are
necessarie
and
meete
to
be
vsed
,
which
the
scripture
maketh
no
mention
of
and
also
otherwise
then
the
Primitiue
Church
did
vse
,
and
nowe
allowed
of
the
protestantes
,
as
the
baptizing
of
young
children
,
which
Sacrament
was
not
vsed
in
the
primitiue
Churche
but
twise
in
the
yeere
,
Easter
&
Whitsontide
.
The
changing
of
the
Sabboth
day
,
from
the
Saturday
to
the
Sunday
.
In
the
primitiue
Churche
they
were
in
a
councell
holden
commaunded
to
absteine
A
sanguine
&
suffocato
,
Actes
15.
(
vt
patet
in
actis
)
From
the
whiche
wee
are
discharged
not
by
Scripture
,
but
onely
by
the
authority
of
the
Church
,
who
saith
now
in
the
geneneral
councels
as
the
Apostles
and
Elders
saide
then
there
,
hauing
the
same
holy
spirit
with
them
that
they
had
then
that
is
to
say
,
Visum
est
spiritui
sancto
&
nobis
,
That
nowe
by
commaundement
you
shal
not
absteine
A
sanguine
&
suffocato
.
For
such
thinges
beeing
not
matters
of
faith
,
the
Church
hath
authority
to
alter
and
chaunge
according
to
the
time
and
disposition
of
the
people
.
And
also
that
you
shal
keepe
the
Sunday
for
the
Sabboth
day
,
and
that
you
shal
baptize
children
as
soone
as
they
be
born
&c.
which
things
haue
ben
by
tradition
receiued
from
our
elders
,
which
is
the
sure
rule
that
directeth
vs
to
truth
,
by
the
said
testimony
of
Ieremy
the
Prophet
.
viz
:
State
super
vias
,
Iere
.
cap
.
6.
&
videte
&
interrogate
de
semitis
antiquis
,
quae
sit
via
bona
,
&
ambulate
in
ea
,
&
inuenietis
requiem
animabus
vestris
.
Answeare
.
YOu
labour
earnestly
for
succession
,
&
therefore
doe
geue
the
attempt
once
againe
to
proue
,
that
true
faith
and
doctrine
hath
bene
preserued
and
kept
from
the
beginning
,
first
by
tradition
,
&
then
by
writing
&
tradition
,
in
a
continual
succession
of
Bishoppes
&
Priestes
.
You
alleage
for
proofe
of
this
,
that
which
is
written
by
the
Apostle
to
the
Thessalonians
:
State
&
tenete
traditiones
quas
didicistis
siue
per
sermonem
siue
per
epistolam
nostram
:
Keepe
suche
things
as
you
haue
learned
,
eyther
by
our
woorde
,
or
by
our
writing
:
he
exhorteth
thē
to
obserue
whatsoeuer
the
Apostles
had
mooued
them
vnto
,
either
in
their
sermons
,
or
by
their
letters
:
but
he
promiseth
not
the
Churche
,
that
there
shalbee
suche
fidelitie
in
all
who
are
to
succeede
them
,
that
a
man
may
safely
depende
vppon
their
woordes
and
writinges
:
and
this
is
the
matter
that
you
haue
taken
in
hande
to
prooue
.
If
you
coulde
haue
made
the
Apostle
speake
thus
:
Tenete
traditiones
quas
discetis
siue
per
sermonem
,
siue
per
epistolam
,
non
a
nobis
tantùm
,
verumetiam
a
succedentibus
nobis
Episcopis
quibuscunque
:
It
woulde
haue
made
somethinge
for
your
succession
.
If
you
had
but
entred
into
the
least
consideration
that
possibly
might
bee
of
the
matter
,
setting
affection
aside
,
you
shoulde
soone
haue
discerned
,
that
it
was
impossible
to
establishe
a
necessitie
binding
all
times
to
come
:
by
a
verbe
that
noteth
only
the
time
past
:
Keepe
those
things
(
saith
the
Apostle
)
which
you
haue
learned
.
And
no
lesse
absurde
,
to
inferre
a
succession
,
from
wordes
that
mencion
those
onely
who
are
in
present
possession
:
keepe
those
thinges
saith
he
,
which
you
haue
learned
of
vs
,
not
that
which
you
shal
learne
of
our
successours
.
I
do
greatly
meruel
that
euer
you
could
be
brought
to
build
a
matter
of
so
great
importaunce
in
your
iudgement
,
vppon
so
feeble
a
foundation
.
For
before
this
foundation
shal
be
able
to
beate
any
suche
weight
as
you
haue
layde
vppon
it
,
these
grauntes
must
freely
bee
geuen
vnto
you
.
First
that
an
exhortation
to
doe
a
thing
,
necessarily
inferreth
that
thing
both
to
haue
bene
done
by
them
that
were
so
exhorted
,
&
by
al
that
haue
euer
come
after
them
:
for
vpon
Paule
his
exhortation
to
the
Thessalonians
,
that
they
shoulde
keepe
suche
thinges
as
he
had
taught
them
eyther
by
worde
or
writing
:
you
gather
a
continuall
practise
to
haue
bene
made
of
those
things
by
them
,
and
all
that
haue
come
after
them
.
You
might
as
probably
reason
thus
,
that
because
A
Preacher
once
gaue
exhortation
to
his
Parishioners
too
beware
of
wrath
,
and
to
mainteine
loue
and
concerd
:
Therefore
you
are
sure
there
shall
neuer
any
discord
be
hearde
of
in
that
towne
after
that
day
,
vnto
the
ende
of
the
worlde
.
Secondly
this
must
bee
graunted
vnto
you
also
,
that
an
exhortation
made
indifferently
to
all
the
faithfull
people
of
Thessalonia
:
commaundeth
a
practise
thereof
to
Byshoppes
and
Priestes
onely
.
For
the
Apostle
arming
the
church
of
Thessalonia
against
Antichrist
his
forcible
delusions
,
which
the
wicked
shal
be
geuen
vp
to
beleeue
,
because
they
haue
refused
the
loue
of
the
trueth
:
willeth
not
one
sort
of
them
particularly
,
but
al
of
them
generally
,
stedfastly
to
imbrace
and
holde
fast
those
instructions
,
which
they
had
receyued
from
him
and
the
Apostles
,
eyther
by
woorde
or
writing
.
Thirdly
,
that
woordes
spoken
without
any
limitation
at
all
,
are
onely
iustified
in
them
,
who
doe
in
order
succeede
one
another
:
for
you
will
haue
these
traditions
to
bee
kept
in
a
continuall
succession
of
Byshoppes
and
Priestes
onely
.
Fourthly
,
that
woordes
mencioning
thinges
deliuered
,
and
the
maner
how
they
are
deliuered
,
doe
necessarily
inferre
,
howe
they
haue
and
shallbee
preserued
:
for
the
Apostle
telleth
them
that
they
are
to
keepe
such
thinges
as
haue
bene
deliuered
vnto
them
,
whether
it
were
by
word
or
by
writing
:
but
hee
bindeth
them
not
to
any
certaine
manner
of
keeping
of
thē
,
and
much
lesse
to
that
manner
,
which
he
had
deliuered
them
by
:
as
if
it
shoulde
bee
vnlawfull
to
keepe
any
of
that
in
writing
,
for
the
helpe
of
their
memories
:
which
hee
had
deliuered
onely
in
preaching
.
Now
out
of
woordes
that
declare
the
manner
of
deliuering
,
you
necessarily
will
conclude
the
manner
of
keeping
.
If
al
these
things
were
graunted
vnto
you
,
you
might
haue
some
colour
for
that
matter
which
you
are
about
to
prooue
:
but
as
the
place
is
of
it selfe
,
I
doe
not
remember
that
euer
I
hearde
,
so
much
weight
to
haue
bene
laid
vpon
so
weake
a
body
.
Traditions
(
as
the
Apostle
speaketh
of
them
)
are
deliuered
partly
by
writing
,
and
partly
by
woorde
of
mouth
:
so
that
tradition
is
affected
towardes
the
written
woord
of
God
,
as
the
generall
or
vniuersall
towardes
his
particular
:
you
make
them
as
two
seuerall
members
,
one
diuerse
from
an
other
.
Consider
therefore
well
where
you
haue
receiued
this
distinction
,
you
may
see
that
you
haue
it
not
from
the
Apostle
,
for
he
distinguisheth
otherwyse
.
I
woulde
willingly
learne
,
how
you
can
proue
,
that
matters
of
faith
haue
beene
kept
partly
in
tradition
,
(
as
you
say
)
from
the
beginning
.
Irenaeus
saith
otherwyse
,
in
the
first
Chapter
of
his
thirde
booke
,
as
you
hearde
before
:
Irenaeus
.
Non
per
alios
dispositionem
salutis
nostrae
cognouimus
quàm
per
eos
,
per
quos
Euangelium
peruenit
ad
nos
,
quod
quidem
tunc
praeconiauerunt
,
postea
per
Dei
voluntatem
in
scripturis
nobis
tradiderunt
:
fundamentum
fidei
nostrae
futurum
.
We
knowe
not
our
saluation
by
any
other
,
then
those
by
whome
the
Gospel
hath
come
vnto
vs
,
which
then
they
preached
,
and
afterwarde
by
the
will
of
God
left
it
in
wryting
,
to
be
the
piller
of
our
faith
.
He
saith
that
our
faith
must
leane
vpon
that
which
the
Apostles
first
preached
,
and
afterwarde
by
the
will
of
God
,
left
in
wryting
:
and
not
as
you
woulde
haue
it
,
partly
vpon
that
,
and
partly
vpon
tradition
.
You
bring
another
testimony
out
of
the
Epistle
to
the
Corinthes
,
2.
Corint
.
2.
where
the
Apostle
promiseth
that
he
will
order
other
thinges
,
when
hee
cometh
:
to
prooue
that
the
true
faith
hath
beene
partly
keept
in
tradition
.
If
they
bee
matters
of
faith
which
the
Apostle
speaketh
of
,
in
that
place
:
tell
vs
what
they
bee
:
if
they
bee
no
matters
of
Faith
,
but
outward
orders
,
then
you
speake
not
to
the
matter
,
which
you
haue
taken
in
hande
.
For
wee
deny
not
,
but
the
Churche
may
order
outward
thinges
,
as
shalbee
thought
most
meete
to
edify
with
all
.
That
the
Sabboth
day
is
chaunged
from
the
Saterday
vnto
Sonday
:
that
the
Sacrament
of
Baptisme
is
more
often
administred
thē
it
was
in
the
primitiue
church
:
that
we
are
not
restreined
now
à
suffocato
&
sanguine
:
Maketh
nothing
against
vs
:
who
knowe
and
professe
,
that
outwarde
thinges
of
that
nature
that
these
bee
of
,
may
be
reteyned
or
refused
by
the
churche
,
as
they
shall
perceiue
them
tend
to
edifying
,
or
otherwyse
.
Looke
you
wel
vnto
it
,
whoe
are
of
opinion
,
and
doe
professe
,
that
the
Apostles
doctrine
&
traditions
,
are
faithfully
reserued
,
in
a
perpetuall
succession
of
Bishoppes
,
and
deliuered
from
one
to
another
.
How
faithfully
doe
you
reserue
them
,
when
you
take
liberty
as
you
doe
professe
,
to
chaunge
them
?
I
say
it
standeth
you
vpon
,
to
looke
how
you
chaunge
any
of
their
traditions
,
whoe
take
vpon
you
to
bee
faithfull
reseruers
of
the
same
,
and
men
that
are
put
in
trust
to
deliuer
them
ouer
vnto
their
posterity
.
If
any
man
shall
consider
aduisedly
,
howe
your
proofes
doe
confirme
in
this
place
,
the
matter
that
you
haue
taken
in
hande
to
prooue
:
hee
shall
hardly
get
them
hang
togither
.
You
say
we
are
discharged
of
our
abstinence
from
strangled
and
blood
,
not
by
Scripture
:
but
by
the
authoritie
of
the
Churche
:
who
saith
now
in
her
generall
councelles
,
as
then
shee
did
:
Visum
est
spiritui
Sancto
&
nobis
:
let
me
aske
you
this
question
,
how
it
cometh
to
passe
that
of
one
thing
,
the
Churche
shoulde
say
:
Visum
est
spiritui
Sancto
&
nobis
:
And
agayne
of
the
same
thing
:
Non
visum
est
spiritui
Sancto
,
&
nobis
:
but
by
the
Scripture
,
which
telleth
vs
,
that
such
outwarde
thinges
are
to
be
done
and
left
vndone
:
as
they
shalbee
thought
to
edifie
our
brethren
or
otherwyse
.
So
that
to
maintayne
peace
and
amity
,
betweene
the
Gentiles
,
&
the
Iewes
who
were
so
perswaded
of
Moses
lawe
,
it
was
expedient
for
a
tyme
during
this
their
persuasion
,
that
the
Gentiles
should
absteyne
from
their
liberty
:
but
after
that
the
Iewes
were
perswaded
,
that
the
ceremonies
must
geue
place
to
Christ
and
his
Gospel
,
it
was
not
expedient
they
should
absteyne
from
their
liberty
any
longer
,
neither
did
that
rule
of
the
Scriptures
,
which
restrayneth
things
lawfull
of
themselues
,
vnto
that
which
is
expedient
:
any
longer
binde
them
.
The
Churche
said
in
that
councell
.
Visum
est
spiritui
Sancto
&
nobis
,
ne
quid
amplius
imponeremus
vobis
oneris
,
quàm
haec
necessaria
:
After
they
had
debated
it
by
the
Scriptures
that
Moses
lawe
,
was
not
necessarily
to
be
vrged
vpon
the
Gentiles
:
so
that
the
reason
why
they
say
it
seemes
good
vnto
the
holy
Ghost
and
vs
,
is
because
they
had
learned
by
the
Scriptures
,
which
are
the
wrytinges
of
the
Holy
Ghoste
:
that
the
Gentiles
were
free
,
from
the
bondage
of
the
ceremoniall
lawe
.
The
olde
way
that
the
Prophet
willeth
them
to
inquire
after
,
is
that
way
,
which
is
described
in
his
woorde
,
as
appeareth
in
the
nyententh
Verse
of
that
Chapter
,
which
you
haue
alleaged
.
If
you
woulde
inquyre
after
that
waye
,
these
controuersies
betweene
you
and
vs
,
woulde
soon
be
at
an
end
.
Assertion
.
Now
to
prooue
that
lawfull
succession
of
Bishoppes
and
Priestes
ought
to
bee
hearde
and
followed
,
which
is
the
thing
that
continueth
the
trueth
,
which
was
receiued
in
the
beginning
,
appointed
by
God
,
to
continue
for
euery
age
to
the
end
of
the
same
:
I
wil
bring
forth
examples
out
of
the
very
Scriptures
.
As
first
:
Cain
ought
to
haue
obeyed
Adam
,
to
haue
remayned
with
Seth
,
&
not
to
haue
constituted
a
newe
company
,
in
such
sort
,
that
there
shoulde
bee
one
Citie
of
the
children
of
Men
,
and
another
of
the
children
of
God
.
Nemrod
ought
to
haue
kept
himselfe
in
the
succession
of
Seth
,
continued
by
Noe
,
and
not
to
haue
made
himselfe
a
Prince
by
force
,
by
which
occasion
,
the
Faith
began
to
bee
abandoned
.
Ismael
and
Esau
,
shoulde
haue
tarried
in
the
succession
,
and
not
haue
suffered
their
ofspring
the
Agarenes
and
Edomites
,
to
leaue
the
olde
Religion
of
Abraham
Isaac
and
Iacob
.
Core
,
Dathan
,
and
Abiram
,
shoulde
not
haue
forsaken
,
the
succession
of
Leui
and
of
Aaron
.
Ieroboam
shoulde
not
haue
forsaken
Moses
chaire
.
Manasses
the
brother
of
Iaddus
,
Ioseph
.
lib
.
in
Antiqui
.
cap
.
8.
shoulde
not
haue
forsaken
the
same
succession
,
and
haue
gone
to
builde
a
newe
temple
,
Iosep
.
de
bello
.
Iudaico
lib
.
7.
cap
.
30.
in
the
mount
Garrizim
.
Onias
shoulde
not
haue
forsaken
the
knowen
succession
at
Ierusalem
,
and
haue
built
a
Temple
in
Egypt
.
The
Samaritans
shoulde
not
haue
sacrificed
but
only
in
Ierusalem
.
Then
Christ
comming
according
to
the
Prophesies
of
the
saide
lawe
ended
that
succession
and
began
a
newe
,
from
the
which
beginning
vnto
the
ende
of
the
worlde
,
no
man
whatsoeuer
he
be
,
ought
to
forsake
that
ordinary
succession
that
then
began
,
but
if
he
will
doe
well
,
must
keepe
himselfe
therein
vntill
Christ
come
againe
.
These
of
the
primitiue
Churche
,
kept
themselues
with
in
the
said
succession
,
as
Dionysius
Saint
Paule
his
scholler
,
Policarpus
Saint
Iohn
the
Euangelist
his
scholler
,
Ignatius
,
Clemens
,
Irenaeus
,
Abdias
,
and
diuerse
others
.
Nowe
from
this
succession
departed
Marcion
,
Arius
,
Eunomius
,
Nestorius
,
Pelagius
,
Eutiches
,
with
many
others
.
Then
in
the
said
continued
succession
followed
S.
Basill
,
Saint
Augustine
,
Saint
Ambrose
,
Chrysostome
,
Tertullian
,
Saint
Ierome
,
and
many
others
.
And
from
them
departed
Iouinian
,
Heluidius
,
The
Donatistes
with
diuerse
others
.
Now
we
haue
and
doe
keepe
in
still
with
them
in
that
continuall
succession
,
and
many
hath
and
doeth
depart
from
vs
,
and
as
Saint
Iohn
saith
:
Ex
nobis
prodierunt
,
1.
Iohn
.
2.
sed
non
erant
ex
nobis
:
nam
si
fuissent
ex
nobis
,
permansissent
vtique
nobiscum
.
And
as
S.
Austen
witnesseth
:
Exire
non
sanae
Doctrinae
est
.
And
Saint
Ambrose
saith
:
Ambros
.
hom
.
Omnem
legis
veteris
seriem
,
fuisse
typum
futuri
.
Wherefore
as
they
continued
in
the
trueth
,
with
the
former
principal
succession
,
which
held
themselues
there
in
the
figure
:
so
doe
they
now
in
the
tyme
of
grace
and
trueth
,
by
obseruing
that
order
of
succession
,
in
the
priesthoode
of
the
newe
lawe
.
Answeare
.
IF
you
meane
by
lawful
succession
,
those
who
shall
succeed
in
the
principall
succession
:
that
is
the
succession
of
trueth
,
there
is
no
question
of
that
,
but
such
are
to
bee
heard
,
as
doe
bring
the
trueth
of
the
Apostles
Doctrine
with
them
:
but
if
you
doe
binde
the
trueth
to
persons
,
who
haue
succeeded
the
Apostles
in
place
,
you
knowe
what
hath
bene
prooued
against
this
opinion
before
,
in
your
third
note
of
the
church
,
wherunto
I
referre
you
.
You
neuer
reade
that
Cain
,
Nemrod
,
Ismael
,
Esau
,
Core
,
Dathan
,
and
Abiram
,
professed
a
newe
religion
and
a
diuerse
worship
of
God
from
the
rest
:
the
scripture
chargeth
them
with
no
such
matter
,
but
with
corrupt
lyfe
and
wicked
conuersation
:
You
contend
for
doctrine
and
religion
to
keepe
that
with
in
a
succession
of
Bishoppes
and
Priests
,
and
to
charge
them
who
depart
from
that
succession
,
with
corruption
in
religion
.
To
what
ende
then
serueth
this
number
and
assembly
of
men
,
corrupt
in
lyfe
,
but
not
touched
with
heresie
,
vnlesse
you
thinke
that
whosoeuer
is
corrupt
in
life
,
mainteyneth
by
and
by
a
false
and
corrupt
religion
:
and
maketh
a
publique
departure
from
the
trueth
:
either
else
you
had
bene
perswaded
,
that
this
nomber
woulde
haue
made
me
afraid
,
once
to
haue
aduentured
,
the
trial
of
their
strengths
?
Let
it
be
graunted
,
that
all
these
men
here
seuerally
set
downe
and
noted
,
as
departers
from
the
true
succession
:
haue
mayteyned
Idolatry
,
and
erected
a
false
worshippe
of
God
,
departing
from
the
trueth
and
true
profession
:
What
can
you
gather
here
vpon
,
but
that
it
is
not
lawful
to
departe
from
those
who
vphold
and
maintayne
true
religion
?
Now
whether
you
or
wee
bee
the
maynteyners
of
the
trueth
that
is
the
controuersie
,
and
therefore
you
may
geue
these
men
good
leaue
to
returne
from
whence
they
came
,
for
any
helpe
that
you
are
lyke
to
haue
from
them
.
It
may
bee
if
they
were
better
examined
,
that
they
woulde
say
and
speake
greatly
against
you
:
for
Cain
a
wicked
man
,
had
noe
blessinge
nor
mercye
for
all
his
succession
,
albeit
the
birthright
was
his
,
and
therfore
the
Priesthoode
apperteyned
vnto
him
by
lawful
succession
.
Ismael
the
elder
,
and
therefore
a
lawfull
successor
in
the
Priesthoode
,
yet
a
wicked
member
,
and
left
vnto
posteritie
no
tradition
but
of
persecution
.
Esau
the
elder
and
therfore
in
the
succession
of
the
Priesthoode
,
but
yet
hated
of
the
Lord
,
and
one
who
reserued
fewe
good
traditions
,
that
euer
I
coulde
reade
of
to
posteritie
.
Core
,
Dathan
,
and
Abiram
,
of
the
tribe
of
Leui
,
lawfully
intituled
vnto
the
office
of
the
Priesthoode
:
the
traditions
that
are
deliuered
vnto
posterity
from
them
,
are
,
that
they
were
ranke
rebelles
against
the
Lord
,
and
against
Moses
his
annoynted
.
Wee
are
ready
to
prooue
,
that
the
Euangelist
noteth
your
Churche
,
1.
Iohn
2.
and
that
you
are
they
who
haue
departed
from
the
Apostles
,
and
the
auncient
churches
:
and
for
proofe
of
this
,
wee
appeale
not
onely
vnto
the
writinges
of
the
Holy
Ghost
,
the
Canonicall
Scriptures
:
but
also
vnto
that
testimony
,
which
Irenaeus
before
hath
geuen
of
true
knowledge
,
and
of
the
state
of
the
auncient
Churche
how
to
discerne
it
,
and
by
what
markes
:
and
therefore
wee
say
with
Augustine
against
you
:
Exire
non
est
sanae
Doctrinae
.
And
yet
for
al
that
it
is
not
simply
and
without
respect
true
,
for
if
the
Doctrine
bee
not
sounde
,
it
is
as
lawfull
to
departe
from
it
,
as
it
is
vnlawful
,
to
go
from
that
which
is
good
.
So
that
to
departe
from
any
Doctrine
,
is
not
otherwyse
lawfull
or
vnlawfull
:
but
according
as
the
Doctryne
it selfe
is
good
or
bad
,
from
the
which
hee
doeth
depart
.
All
of
these
were
wicked
members
,
and
yet
within
the
priuiledge
of
this
succession
,
which
you
woulde
make
such
a
defence
against
corruption
,
as
that
a
man
needed
not
to
feare
any
more
,
if
once
hee
had
got
that
sanctuary
vpon
his
backe
.
Moreouer
the
greatest
euilles
that
they
are
blamed
for
in
the
Scriptures
,
we
are
committed
of
them
,
before
they
left
the
society
of
the
Churche
,
and
children
of
God
:
whyle
yet
they
were
within
the
succession
,
howsoeuer
you
woulde
seeme
to
perswade
vs
,
that
they
neuer
departed
from
goodnesse
,
before
they
had
taken
their
leaue
of
succession
.
You
affirme
out
of
Ambrose
,
that
the
order
in
the
olde
lawe
,
was
a
type
and
figure
of
that
,
which
shoulde
bee
in
the
trueth
vnder
Christ
,
and
therefore
as
the
trueth
was
ioyned
with
the
succession
then
,
so
is
it
nowe
:
but
then
(
say
I
)
it
was
not
alwayes
ioyned
with
the
succession
of
Priestes
,
and
therefore
it
is
not
to
bee
holden
for
a
trueth
,
that
now
it
shoulde
bee
so
.
And
thus
I
prooue
that
in
the
olde
lawe
,
the
trueth
went
not
alwayes
with
succession
.
In
the
Churche
of
Israell
,
the
ordinare
succession
of
Priests
was
interrupted
and
broken
of
,
as
appeareth
in
the
first
booke
of
the
Kinges
:
1.
Reg
.
cap
.
12.31
cap
.
19.18
.
and
yet
there
was
a
Churche
and
great
nomber
of
faithfull
people
,
that
kept
the
purity
of
Doctrine
,
and
neuer
bowed
their
knees
vnto
Baal
.
You
may
hereby
plainely
perceiue
,
that
the
trueth
and
purity
of
the
worshippe
of
God
,
hath
bene
reserued
:
when
yet
the
lawfull
and
ordinary
succession
of
Priests
failed
.
And
the
contrary
is
as
plaine
also
,
that
there
hath
beene
an
ordinary
and
visible
succession
of
Priestes
:
when
notwithstanding
the
trueth
was
banished
,
&
most
grosse
errours
receiued
.
For
at
Ierusalem
in
the
Reigne
of
the
Kinge
Achaz
,
there
was
an
outwarde
and
visible
succession
of
Priestes
,
yet
the
temple
of
God
was
shut
vp
,
and
Vrias
the
Priest
,
at
the
commandement
of
the
Kinge
,
did
publiquely
prophane
the
worshippe
of
God
,
as
appeareth
2.
Chronic
.
cap
.
28.24
.
and
in
the
second
booke
of
the
Kinges
cap
.
16.15.16
.
2.
Chroni
.
28.24
.
2.
Reg
.
16.15.16
And
in
lyke
manner
at
the
comminge
of
Christ
,
there
was
at
Ierusalem
an
ordinary
succession
,
for
they
succeeded
Moses
and
sate
in
his
seate
:
&
yet
for
al
that
,
their
doctrine
most
corrupt
,
and
the
true
church
warned
oftentymes
by
our
sauiour
Christ
,
to
take
heede
of
the
leauen
of
the
Scribes
and
Pharisees
,
who
had
the
ordinary
succession
from
Moses
.
You
may
therefore
plainely
see
,
that
before
Christ
in
the
olde
lawe
,
ther
was
purity
of
doctrine
,
without
ordinary
and
visible
succession
of
Priests
,
and
likewyse
ordinary
and
outwarde
succession
,
without
sincerity
of
Doctrine
.
Wherupon
I
doe
conclude
with
Ambrose
,
that
because
the
order
of
the
Churche
in
the
olde
lawe
,
was
a
type
of
the
state
in
the
newe
lawe
vnder
Christ
:
that
trueth
of
doctrine
,
is
not
nowe
bounde
to
an
ordinary
succession
of
Bishoppes
.
And
if
in
the
gouerment
of
that
people
,
when
all
thinges
were
so
visible
and
outwarde
,
for
the
capacity
of
them
,
(
the
manner
it selfe
of
worshippe
not
excepted
:
)
there
was
interruption
of
visible
and
ordinary
succession
:
and
the
promise
of
succession
was
iustified
to
bee
but
with
condition
,
so
long
as
they
did
obserue
the
lawe
of
God
:
howe
much
more
in
this
tyme
,
when
the
worshippe
of
God
is
not
so
externall
,
but
inwarde
in
spirit
and
trueth
,
will
the
Lorde
not
bee
bounde
vnto
succession
,
when
there
shallbee
a
manifest
defection
,
and
falling
away
from
the
obedience
of
his
woord
.
And
you
can
not
bee
ignorant
,
that
there
is
in
the
newe
Testament
,
2.
Thessa
.
2.
a
plaine
foretelling
of
a
generall
defection
,
which
can
no
more
stand
,
with
a
continual
ordinary
succession
,
then
can
Christ
with
Antichrist
.
And
least
any
man
shoulde
imagine
,
that
the
Apostle
doth
but
speake
of
some
particular
declining
of
this
or
that
Church
:
the
circumstances
of
the
text
,
doe
so
set
it
foorth
:
as
they
doe
leaue
no
doubt
in
the
matter
.
For
it
is
saide
indefinitely
,
that
he
shall
sit
in
the
temple
of
God
,
&
not
with
any
restraint
,
that
he
shall
sit
in
this
or
that
temple
,
Church
or
place
.
And
also
,
it
is
saide
,
that
his
comming
shall
be
with
all
power
,
that
all
may
receiue
iudgement
,
which
haue
not
beleued
the
trueth
:
so
that
the
iudgement
is
not
to
come
particularlie
vpon
some
one
particular
Churche
or
place
,
but
generally
vppon
all
that
haue
not
beleeued
and
loued
the
trueth
.
And
if
succession
haue
suche
priuiledges
with
it
:
that
there
is
no
danger
of
deceiuable
doctrine
,
where
it
can
be
iustified
to
continue
,
why
should
not
the
Greeke
Churches
,
as
wel
be
beleeued
for
the
trueth
of
their
doctrine
,
being
able
to
deriue
their
succession
from
the
Apostles
,
as
well
as
you
.
If
succession
haue
in
it
such
a
blessing
,
in
spreading
out
it selfe
without
interruption
,
how
happeneth
it
,
that
the
Churches
planted
at
Antioch
,
Ephesus
,
and
Corinth
&c.
haue
felt
no
greater
benifite
by
it
?
those
can
truly
say
,
that
the
Apostles
planted
them
&
appointed
Bishops
ouer
them
.
If
succession
then
be
so
fruitefull
in
it selfe
,
what
reason
can
bee
rendred
,
why
it
should
not
take
their
,
which
may
not
be
giuen
in
like
manner
,
why
it
may
likewise
bee
barren
with
you
?
They
that
shall
reade
the
Prophetes
with
any
diligence
,
and
conscience
to
bee
instructed
in
the
state
of
the
Church
before
Christ
,
and
vnder
the
law
:
shall
soone
perceiue
howe
farre
it
is
from
the
trueth
,
to
take
warrant
from
thence
to
binde
the
true
faith
&
doctrine
to
a
continual
succession
of
priests
.
For
thus
saith
Ierem
.
of
the
priests
in
his
time
:
Ieremy
.
2.
The
Priests
saide
not
:
Where
is
the
Lord
?
&
they
that
should
minister
the
lawe
knew
me
not
:
the
pastors
also
offended
against
me
,
&
the
Prophets
prophecied
in
Baall
.
Ezechiel
likewise
telleth
vs
,
what
the
Prophetes
were
who
taught
the
people
in
his
time
.
Ezech
.
13.
O
Israel
(
saith
hee
)
thy
Prophetes
are
like
Foxes
in
the
waste
places
,
they
haue
seene
vanitie
and
lying
diuination
,
saying
the
Lorde
saieth
it
,
and
the
Lorde
hath
not
sent
them
,
therefore
thus
saith
the
Lord
,
because
you
haue
spoken
vanitie
,
and
seene
lyes
,
therefore
beholde
I
am
against
you
.
Letting
passe
the
time
of
Ieroboam
,
when
all
thinges
were
most
corrupt
in
Religion
:
I
will
conclude
with
Malachie
,
touching
the
ordinary
state
of
the
Priestes
in
his
time
.
Malach
.
2.
The
Priestes
lippes
(
sayth
Malachie
)
shoulde
preserue
knowledge
,
and
they
should
seeke
the
lawe
at
his
mouth
.
But
yee
are
gone
out
of
the
way
,
you
haue
caused
many
to
fall
by
the
lawe
,
yee
haue
broken
the
couenaunt
of
Leuy
,
sayth
the
Lord
of
hostes
,
therefore
haue
I
also
made
you
to
bee
despised
,
and
vile
before
all
people
.
You
may
see
what
a
daungerous
doctrine
it
is
,
to
tye
the
trueth
vnto
a
succession
of
Priests
:
and
that
if
a
man
would
so
haue
doone
vnder
the
lawe
,
he
should
haue
giuen
sentence
againste
the
Prophetes
that
were
extraordynarily
raysed
vppe
,
to
reforme
bothe
Priestes
and
people
,
with
those
Priestes
and
Prophetes
,
who
had
their
office
by
orderly
and
ordinary
succession
&
yet
were
seducers
of
the
people
.
I
doe
therefore
conclude
with
Ambrose
against
you
,
seing
the
order
and
state
of
the
olde
law
was
the
type
of
the
new
:
&
in
the
olde
Testament
,
the
Priests
who
had
succession
of
place
and
function
,
somtime
did
leaue
the
trueth
&
imbraced
pestilent
doctrine
:
that
therefore
succession
nowe
is
no
certaine
marke
,
whereby
a
man
may
alwaies
be
sure
to
be
directed
vnto
the
truth
.
You
haue
hitherto
contended
for
a
succession
continuall
and
without
interruption
from
the
Apostles
,
to
haue
remained
among
you
,
as
the
safest
treasure
house
of
of
the
trueth
:
but
this
succession
without
interruption
,
you
can
not
finde
as
yet
:
I
pray
you
giue
me
leaue
in
a
few
words
to
try
,
not
whether
you
haue
a
succession
with
out
interruption
,
but
whether
you
haue
any
succession
at
all
from
the
Apostles
.
The
charge
and
office
of
the
Apostles
,
is
declared
in
the
Gospel
after
Sainte
Matthewe
.
Matth
.
28.
Goe
and
teach
all
nations
baptizing
them
in
the
name
of
the
father
,
and
the
Sonne
,
&
the
holy
Ghost
,
teaching
them
to
obserue
all
thinges
,
whatsoeuer
I
haue
commaunded
you
.
Their
office
consisteth
in
teaching
and
Preaching
:
(
for
they
are
charged
to
goe
and
teach
all
Nations
)
and
in
administration
of
the
Sacramentes
:
and
least
any
should
imagine
that
they
are
set
at
liberty
,
to
teache
whatsoeuer
liked
them selues
:
there
followeth
by
and
by
a
restraint
in
these
woordes
:
Teaching
them
to
obserue
whatsoeuer
I
haue
commaunded
you
:
If
any
clayme
to
bee
their
successours
in
that
office
,
he
must
be
a
Teacher
and
Preacher
vnto
men
,
not
a
sacrificer
for
them
:
And
that
whiche
hee
teacheth
may
not
bee
the
inuention
of
man
,
but
that
which
is
commaunded
from
God
.
They
therefore
doe
necessaryly
inforce
vppon
their
successours
an
office
&
ministerie
of
Preaching
and
Teaching
:
and
that
of
no
other
thinge
,
besides
the
same
which
God
hath
commaunded
.
Where
their
succession
is
there
is
a
trueth
of
doctrine
,
and
a
teaching
ministery
thereof
,
whereby
men
them selues
are
offered
as
slain
sacrifices
vnto
God
:
hauing
their
corrupt
affections
subdued
&
slaine
in
them
by
doctrin
&
exhortation
out
of
the
word
of
god
.
your
priests
are
instituted
,
not
by
preching
the
word
of
God
,
to
sacrifice
men
vnto
God
:
but
by
saying
of
certain
prescript
words
,
to
sacrifice
for
men
vnto
god
:
&
to
make
satisfaction
for
their
sinnes
,
committed
against
God
.
The
duty
required
in
an
office
being
as
the
life
thereof
,
&
the
place
no
other
then
the
body
:
it
falleth
out
,
that
all
the
succession
which
you
plead
for
from
the
Apostles
,
(
if
it
were
graunted
you
)
yet
were
it
no
other
,
then
the
body
of
the
Apostles
succession
,
without
either
the
life
or
spirit
thereof
.
Touching
your
first
demaund
,
to
wit
,
who
he
was
that
first
preached
that
faith
wc
we
do
now
profes
:
●ob
.
23.
I
do
answere
with
the
Apostle
that
it
was
christ
Iesu
.
To
th'other
part
of
your
demaund
,
for
the
succession
of
bishops
,
to
wit
,
who
was
the
1.
2.
&
3.
bishop
,
&c.
I
haue
alredy
answered
in
the
3.
note
of
the
church
.
where
your
own
witnesses
haue
confessed
,
that
succession
of
bishops
is
no
note
for
vs
in
these
later
times
wherby
to
try
the
church
.
Let
it
I
pray
you
be
lawful
to
me
to
moue
one
question
vnto
you
,
&
that
is
,
why
(
seking
confirmation
&
testimony
for
religion
,
you
let
passe
al
those
who
were
earewitnesses
of
the
trueth
,
&
true
religion
,
&
had
commission
from
the
Lord
himself
,
&
confirmation
of
their
fidelitie
herein
,
vnder
his
own
hand
and
seale
?
Haue
you
not
read
thus
in
the
2.
to
the
Heb
.
The
Gospel
began
to
be
preached
first
by
the
Lord
himself
,
Heb
.
2.
&
afterward
it
was
confirmed
vnto
vs
by
those
that
heard
him
,
god
bearing
witnesse
vnto
thē
,
by
signes
&
wonders
,
&
diuerse
gifts
of
the
holy
Ghost
?
Your
meaning
cannot
be
good
in
omitting
men
so
sufficiently
authorized
,
&
flying
vnto
others
as
the
doctors
&
bishops
of
the
primitiue
churche
:
who
when
we
are
come
thither
,
do
post
vs
ouer
againe
to
these
as
the
lawful
&
only
sufficient
witnesses
in
these
doubts
of
religion
.
The
common
saying
may
be
welverified
of
you
,
that
you
would
teach
vs
the
next
way
about
:
for
you
send
vs
from
the
sciptures
to
the
fathers
,
&
when
we
are
come
to
them
,
they
sende
vs
backe
againe
to
the
scriptures
.
You
haue
heard
already
in
the
3.
note
of
the
church
,
that
they
examined
their
succession
of
bishops
by
the
scriptures
,
taking
it
therefore
to
be
good
,
because
their
bishops
warranted
their
expositions
by
scriptures
,
&
you
know
what
Augustine
saith
in
this
matter
.
Auferantur
de
medio
quae
aduersus
nos
inuicem
non
ex
diuinis
canonicis
libris
,
August
.
de
vnit
.
ecclesi
contra
Petilian
.
ca.
3.
sed
aliunde
recitamus
,
quia
nolo
humanis
documentis
,
sed
diuinis
oraculis
ecclesiam
demonstrari
.
Awaye
with
those
authories
that
either
of
vs
alledgeth
against
other
,
because
I
woulde
haue
the
holy
Churche
to
bee
prooued
,
not
by
the
doctrines
of
men
,
August
.
aduersus
Maximi
.
lib
.
4.
but
by
the
woord
of
God
.
Augustine
in
like
maner
sendeth
vs
from
councels
vnto
the
scriptures
.
But
now
saith
Augustine
to
Maximine
an
Arian
,
neither
may
I
alleage
the
councel
of
Nice
,
nor
you
the
councell
of
Arimine
to
others
preiudice
:
neither
stand
I
bounde
to
the
authoritie
of
this
,
nor
you
to
the
authoritie
of
that
,
but
by
the
authority
of
the
scriptures
,
which
are
witnesses
proper
to
neither
of
vs
,
but
stand
indifferent
to
vs
both
:
Let
matter
be
compared
with
matter
,
cause
with
cause
,
&
reason
with
reason
.
If
the
fathers
send
vs
from
their
own
writinges
,
to
the
scriptures
:
from
succession
,
to
the
scriptures
,
&
from
councelles
,
to
the
scriptures
:
why
doe
you
omit
the
scriptures
,
and
send
vs
to
succession
,
to
fathers
,
&
to
councelles
?
If
the
truth
be
bound
to
the
fathers
&
councels
,
and
the
true
sense
onely
there
to
bee
found
,
what
meane
they
themselues
,
to
send
vs
from
thence
vnto
the
scriptures
?
for
that
were
to
speake
(
as
you
doe
afterwarde
)
to
feede
vs
with
the
shell
,
and
to
keepe
from
vs
the
kernell
:
that
is
the
sense
and
vnderstanding
of
the
worde
,
which
you
affirme
to
be
in
their
onely
custodie
.
What
neede
we
nowe
to
spende
either
Paper
or
paines
about
the
names
of
those
bookes
,
that
all
the
fathers
haue
written
in
the
Primitiue
Church
?
You
haue
had
a
large
offer
by
that
man
of
famous
memorie
Bishop
Iewell
,
to
take
your
choise
among
all
the
learned
fathers
,
and
doctours
in
the
Church
,
sixe
hundreth
yeares
after
Christ
,
for
the
vpholding
of
the
grounds
&
principal
points
of
your
religion
:
what
you
haue
said
for
it
the
Lorde
knoweth
,
and
diuerse
that
were
before
bewitched
with
it
,
begun
now
,
(
after
that
they
see
how
little
it
is
that
can
be
saide
in
that
behalfe
)
vtterlie
to
defie
it
.
You
require
to
knowe
if
our
doctrine
were
the
same
which
they
in
the
primitiue
Church
professed
:
who
they
were
that
did
at
that
time
note
your
going
out
and
departure
from
the
trueth
,
and
did
inuey
and
write
agaynst
it
.
This
question
is
altogether
vnnecessarie
,
for
when
an
offfender
is
taken
with
the
manner
,
it
is
a
needlesse
labour
,
to
stande
vppon
the
examination
of
them
,
who
were
at
the
deed
doing
.
Wee
haue
taken
you
with
the
manner
,
that
is
to
say
,
with
doctrine
diuerse
from
the
Apostles
:
and
therefore
neither
lawe
nor
conscience
can
force
vs
,
to
examine
them
,
who
were
at
the
deede
doing
,
and
witnesses
of
your
first
departing
.
You
heard
Tertullian
before
,
speaking
of
the
Churches
that
are
farre
from
the
Apostles
time
,
say
thus
:
Ipsa
haereticorum
doctrina
,
cum
Apostolis
comparata
,
ex
diuersitate
&
contrarietate
sua
,
pronunciabit
neque
Apostoli
alicuius
Autoris
esse
,
neque
Apostolici
.
The
doctrine
it selfe
being
compared
with
Apostles
,
will
by
the
varietie
and
contrarietie
that
is
in
it
pronounce
,
that
neyther
Apostle
,
nor
yet
anie
Apostolicall
man
,
was
the
authour
of
it
.
This
speaketh
Tertullianus
of
those
who
liued
long
after
the
Apostles
tymes
,
so
that
his
iudgement
is
plaine
:
you
can
not
nowe
haue
this
benefite
of
your
Cleargie
,
the
matter
by
the
Apostle
his
testimonie
,
falling
cut
so
heynous
and
so
apparunt
agaynst
you
.
For
your
Masse
where
one
eateth
and
drinketh
all
alone
,
can
not
stande
with
that
Doctrine
,
which
the
Apostle
hath
deliuered
:
Take
you
,
and
eate
you
.
1.
Corinthians
.
11.
1.
Cor
.
11.
That
doctrine
which
extolleth
the
meriting
of
man
,
painting
his
Image
smyling
and
laughing
at
his
owne
desertes
:
can
not
agree
with
that
Image
which
the
Apostle
hath
left
of
the
regenerate
man
,
wherein
hee
is
painted
weeping
for
his
wante
,
Rom.
7.
and
in
lamentable
speache
crying
out
:
Miserable
man
that
I
am
,
who
shall
deliuer
mee
from
this
bodie
of
sinne
?
That
Doctrine
which
sendeth
vs
to
the
succession
of
Bishops
and
Priestes
,
for
the
Key
that
openeth
and
letteth
into
the
truth
:
can
not
agree
with
that
,
which
commendeth
men
for
examining
by
the
scriptures
,
Actes
.
17.11
.
the
doctrine
of
the
Apostles
themselues
:
men
as
likely
to
teach
&
hold
the
trueth
,
as
any
Bishops
or
Priestes
since
,
who
,
or
wheresoeuer
.
That
doctrine
which
ioyneth
Saintes
and
Angels
with
the
Lorde
,
in
that
honour
of
calling
vppon
them
for
helpe
:
can
not
agree
with
it
which
sayth
,
Matth
.
4.
Thou
shalt
worship
the
Lorde
thy
God
,
and
him
onely
shalt
thou
serue
.
To
conclude
,
that
doctrine
which
giueth
souereigne
authoritie
vnto
the
Pope
,
aboue
all
Princes
&
Bishops
whersoeuer
:
can
not
agree
with
that
charge
which
Christ
gaue
vnto
his
dicsciples
,
Matth
.
20.25
.
saying
:
Ye
know
that
the
Lords
of
the
Gentiles
haue
domination
ouer
them
,
and
they
that
are
great
exercise
authoritie
ouer
them
,
but
it
shall
not
be
so
among
you
.
It
is
great
iniurie
offred
vnto
the
Apostles
,
the
lawfull
witnesses
of
the
trueth
,
authorized
therevnto
by
the
Lord
himselfe
,
to
imagine
or
giue
out
of
them
,
that
they
spoke
so
slenderly
,
either
else
so
darkly
and
so
doubtfully
of
the
trueth
:
as
that
heresie
and
errour
cannot
sufficiently
by
any
light
which
they
haue
giuen
,
be
discerned
from
it
:
or
that
they
left
testimonie
behind
them
,
sufficient
to
establish
the
trueth
,
but
not
to
confute
falsehoode
:
when
as
the
Apostle
sayth
,
2.
Tim
.
3.
that
the
scripture
giuen
by
inspiration
of
God
,
is
profitable
to
teach
,
and
also
to
improue
,
and
to
correct
,
that
the
man
of
God
may
be
absolute
.
Examine
it
well
I
pray
you
with
your selfe
,
what
should
be
the
cause
,
that
you
should
shunne
as
rockes
,
the
witnesses
which
the
Lorde
hath
appointed
to
speake
as
well
against
falshoode
,
as
for
the
trueth
:
being
neither
content
with
that
witnes
which
they
haue
borne
vnto
the
truth
,
neither
willing
to
stand
vnto
that
,
which
they
haue
deliuered
against
falsehoode
and
errour
.
The
way
which
you
prescribe
,
as
it
is
not
necessarie
:
no
more
can
it
be
anie
safe
kind
of
dealing
.
For
who
haue
kept
the
register
of
those
depositions
,
which
men
haue
deposed
against
you
?
Haue
not
you
your selues
,
against
whom
they
were
vttered
,
had
the
custodie
of
them
?
What
fidelitie
then
can
wee
imagine
nowe
likely
to
be
remaining
vnto
them
,
setting
aside
the
power
of
the
Lord
,
who
can
and
often
doeth
reserue
,
and
bring
light
out
of
the
middest
of
darkenesse
it selfe
?
Moreouer
,
what
and
if
they
who
did
espie
it
,
had
no
knowledge
by
writing
,
to
discrie
it
?
When
the
Pharisees
and
Scribes
at
Christ
his
comming
had
corrupt
true
Religion
,
what
bookes
did
you
read
were
written
against
them
,
and
howe
able
was
Ioseph
,
Simeon
,
Marie
,
&
Anna
,
to
performe
that
worke
?
Falshood
,
is
falshoode
,
albeit
no
man
write
against
it
,
and
the
trueth
can
not
but
be
the
trueth
,
whosoeuer
shall
write
against
it
.
And
therefore
your
argument
for
the
trueth
,
grounding
vpon
the
not
writing
against
it
,
can
carie
litle
credit
with
it
,
though
it
were
graunted
,
that
no
man
hath
beene
knowne
to
write
against
it
.
We
are
not
destitute
of
witnesses
,
who
at
the
beginning
haue
espied
the
entring
of
your
religion
,
and
the
departing
from
the
true
faith
,
albeit
we
stand
vnto
the
testimonie
of
the
Apostles
,
as
the
most
sufficient
and
sound
authoritie
.
The
sixt
Councell
of
Carthage
,
Concil
.
Aphric
.
cap
.
92.
which
was
about
the
yeare
of
our
Lord
.
430.
where
August
.
and
216.
Bishops
were
assembled
,
after
that
they
had
seene
the
true
and
autenticall
copies
of
the
Councel
of
Nice
falsified
by
Zozimus
,
Bonifacius
,
and
Celestinus
three
Bishops
of
Rome
,
one
succeeding
another
in
order
,
for
the
supremacie
of
that
sea
:
concluded
with
vniuersal
consent
,
that
no
authoritie
was
to
bee
graunted
vnto
the
Pope
,
ouer
Affrica
,
or
anie
other
foreine
Churches
:
and
this
vniuersall
authoritie
,
was
the
mother
of
that
vniuersall
corruption
,
which
folowed
after
in
religion
.
Gregorie
,
who
was
Bishop
of
Rome
,
600.
yeares
after
Christ
,
writing
of
the
Bishop
of
Constantinople
,
who
would
bee
called
vniuersall
Bishop
,
saith
thus
:
In
hac
eius
superbia
,
Lib
.
4.
epist.
34.
quid
aliud
nisi
propinqua
iam
esse
Antichristi
tempora
designatur
,
qui
illum
videlicet
imitatur
,
qui
spretis
in
sociali
gaudio
Angelorum
legionibus
,
ad
culmen
conatus
est
singularitatis
erumpere
,
dicens
supra
astra
coeli
exaltabo
solium
meum
?
In
this
his
pride
(
meaning
the
Bishop
of
Constantinople
,
who
claimed
supremacy
)
what
other
thing
is
declared
,
but
that
the
time
of
Antichrist
is
at
hand
,
which
foloweth
him
,
who
dispising
the
equal
&
felowlike
ioy
of
the
angels
went
about
to
aspire
vnto
the
toppe
of
singularity
,
saying
:
I
wil
exalt
my
seat
aboue
the
starres
.
You
see
if
we
had
not
taken
you
with
the
manner
,
yet
had
there
bene
sufficient
helpe
from
witnesses
,
who
were
at
the
deade
doing
,
to
haue
conuict
you
.
You
would
knowe
what
became
of
that
Church
a
thousand
yeares
next
after
the
primitiue
Church
,
and
where
shee
kept
all
that
time
.
It
was
sixe
hundreth
yeares
after
Christ
,
before
the
Pope
had
his
vniuersal
title
,
and
supreme
authoritie
ouer
all
Churches
:
and
sometime
you
cannot
denie
,
but
that
hee
must
of
necessitie
haue
,
to
take
away
the
word
of
God
,
from
the
common
&
knowne
tongue
of
the
people
,
that
his
traditions
might
haue
entrance
without
anie
contradiction
,
and
men
bee
brought
to
occupie
themselues
in
them
,
as
in
the
chiefe
and
principall
workes
of
Christianitie
.
It
was
800.
yeares
after
Christ
before
the
knowledge
of
the
latin
tongue
,
which
was
their
mother
tongue
,
did
altogether
decay
among
the
common
people
,
in
Italie
,
Fraunce
,
Spaine
,
and
Britaine
:
As
for
the
Greeke
Church
,
shee
neuer
receiued
the
Latine
tongue
,
neither
yet
the
Churches
in
Asia
,
and
Ethiopia
,
all
which
time
the
Pope
could
not
bring
in
the
depth
of
his
deceiueable
and
damnable
doctrine
,
the
candle
of
God
his
word
,
shining
out
in
their
knowne
tongue
vnto
all
people
,
and
therefore
he
was
not
as
yet
come
vnto
the
height
of
his
iniquitie
.
And
in
the
yeare
of
our
Lorde
1240.
manie
preachers
in
high
Germanie
,
did
freely
preache
against
the
Pope
,
and
his
doctrine
,
affirming
the
Pope
to
be
an
heretike
,
his
doctrine
damnable
,
and
that
if
they
had
not
come
,
the
Lord
woulde
haue
raised
some
out
of
the
stones
,
who
shoulde
haue
preached
the
trueth
vnto
his
Church
:
and
this
was
done
publiquely
the
Belles
ringing
out
vnto
the
Sermons
.
Crantzius
,
In
Metro
.
Cra●
lib
.
8.
cap
.
18.
a
man
who
greatly
fauoured
the
Pope
,
and
vehemently
inueyed
against
those
preachers
,
sayth
thus
of
them
:
Quidā
pulsatis
campanis
,
&
conuocatis
baronibus
terrarum
,
in
Vallis
Sueuiae
,
sic
feruntur
praedicasse
in
publica
statione
:
quòd
Papa
esset
haereticus
,
omnes
episcopi
&
praelati
simoniaci
,
&
haeretici
:
Item
quòd
fratres
praedicatores
&
minores
peruerterent
ecclesiam
falsis
praedicationibus
,
&
{quod}
omnes
illi
fratres
prauam
vitam
ducerent
,
&
iniustam
:
praedicauerunt
(
inquiunt
)
ad
hoc
tempus
praedicatores
nostri
,
&
sepelierunt
veritatem
,
&
promulgarunt
falsitatem
:
nos
veritatem
praedicamus
&
sepelimus
falsitatem
,
indulgentiam
quam
damus
vobis
,
non
damus
fictam
,
vel
compositam
ab
Apostolico
,
vel
episcopis
sed
à
solo
deo
.
This
I
speake
because
in
your
accounts
how
long
time
the
Church
was
obscured
,
you
multiplie
much
more
then
euer
you
can
bee
able
to
proue
.
But
let
it
be
graunted
,
that
there
was
no
truth
of
doctrine
taught
by
them
that
had
the
gouernment
,
&
were
the
guides
of
the
people
,
the
Bishops
and
Prelates
,
by
the
space
of
one
thousande
yeares
:
yet
might
there
be
a
Church
,
wherunto
a
man
might
resort
,
&
tel
her
of
his
brother
who
had
offended
him
.
For
at
the
comming
of
Christ
,
the
Scribes
&
Pharisies
had
the
gouernment
,
who
were
blind
guides
,
and
painted
sepulchers
,
yet
was
there
a
Church
&
number
of
chosen
people
of
God
,
who
liued
in
those
times
of
darknes
,
&
vnder
gouernment
:
as
Ioseph
,
Mary
,
Simeon
&
Anna
,
&c.
being
the
true
&
faithful
seruants
of
god
.
And
our
sauiour
Christ
,
speaking
of
the
shepheardes
and
guides
of
that
time
that
went
before
him
saith
,
Iohn
.
10.8
.
that
they
were
theeues
&
murtherers
:
but
the
sheepe
heard
them
not
:
meaning
that
those
who
were
his
sheepe
,
were
kept
in
that
blind
&
wicked
gouernment
,
by
his
wonderful
prouidence
from
the
infection
of
their
doctrine
.
You
heard
also
before
,
that
in
Ieroboams
time
,
and
afterwards
,
when
the
priests
were
blind
guides
,
&
religion
was
most
corrupt
,
euen
then
the
lord
had
thousands
:
that
neuer
bowed
their
knees
to
Baal
.
There
had
he
his
Church
,
&
therefore
all
things
that
are
of
necessitie
required
(
so
as
without
thē
it
can
be
no
longer
any
Church
)
were
there
to
be
heard
.
There
was
such
light
of
life
&
conuersation
,
as
did
clearly
shine
&
giue
light
to
chose
that
were
in
the
house
,
&
church
of
God
:
albeit
Iesabel
and
her
court
could
see
no
such
matter
,
no
more
then
you
can
perceiue
any
good
example
among
those
,
who
haue
giuen
lands
and
possessions
,
goods
&
liues
,
for
the
honor
of
God
,
in
the
cause
&
quarell
of
his
trueth
.
Ther
might
any
of
the
church
being
offended
with
his
brother
,
haue
admonished
him
by
himselfe
,
&
afterward
haue
taken
one
or
two
with
him
,
and
if
those
could
not
preuaile
,
he
might
haue
told
it
to
those
number
that
kept
togither
,
and
were
knowne
among
themselues
to
ioyne
togither
,
in
the
true
worship
of
God
.
Heiron
.
in
Mat
.
cap
.
18.
And
this
is
that
which
is
required
in
this
place
of
Matthew
,
as
Ierome
declareth
.
Which
all
may
bee
performed
,
notwithstanding
the
ordinarie
gouernment
of
the
Church
,
be
vnder
the
enimies
of
the
Church
:
and
was
practised
in
the
late
dayes
of
Queene
Marie
here
in
England
:
true
doctrine
preached
,
discipline
exercised
,
and
yet
the
gouernment
in
your
handes
,
that
were
vtter
enimies
vnto
it
.
If
you
say
further
,
that
the
Church
after
Christ
,
is
not
to
bee
compared
with
the
Church
before
Christ
,
because
it
hath
more
promises
,
and
therefore
take
exception
against
my
examples
in
times
before
christ
:
when
the
Church
was
kept
vnder
blinde
guides
:
I
answere
,
that
for
the
visible
apparance
&
gouernment
of
it
,
in
that
place
where
it
was
:
the
Church
since
Christ
had
neuer
such
promises
,
as
the
Church
before
had
:
&
I
will
be
readie
at
all
times
to
proue
it
against
you
.
Now
if
you
will
vrge
necessarily
a
visible
and
ordinarie
authoritie
&
gouernment
of
Bishops
and
ministers
of
the
word
of
God
,
who
shall
haue
and
carie
the
face
and
countenance
of
the
Church
,
where
and
in
what
place
soeuer
there
is
a
Church
:
then
how
dare
you
say
,
that
there
is
a
Church
and
number
of
men
of
your
religion
here
in
England
,
seeing
the
authoritie
and
gouernment
is
out
of
your
hands
?
When
anie
of
you
shall
offend
in
adulterie
or
otherwise
,
as
some
of
you
haue
done
,
who
among
you
do
present
the
matter
?
To
what
court
do
you
go
?
Where
sitteth
your
Officiall
or
Commissarie
?
Where
are
your
Sacraments
administred
,
and
your
Masses
celebrated
?
wee
knowe
not
the
place
who
do
liue
with
you
,
and
haue
the
gouernment
in
our
handes
,
yet
is
it
not
vnlikely
but
that
you
haue
such
meetings
,
&
neuer
one
of
you
,
but
knoweth
where
to
haue
your
Sacraments
administred
,
and
your
discipline
vsed
.
And
if
this
may
be
done
by
you
,
and
yet
we
haue
the
ordinarie
gouernment
of
the
church
in
our
hands
:
so
in
like
maner
might
there
be
in
former
times
,
the
exercises
of
true
religion
practised
in
sundrie
places
,
and
yet
you
notwithstanding
,
haue
the
ordinary
iurisdiction
and
gouernment
,
and
carie
all
the
outwarde
countenance
of
the
Church
with
you
in
those
times
.
If
you
say
(
as
you
doe
in
deede
)
how
can
then
his
promise
be
performed
,
who
sayth
that
he
will
be
with
thē
vnto
the
end
of
the
world
?
I
answere
,
wel
inough
:
for
can
not
the
lord
be
with
his
Church
,
vnlesse
he
keepe
them
still
in
the
possession
of
their
Bishopriks
&
benefices
,
so
that
they
carie
the
countenance
and
gouernement
with
them
.
The
promise
to
be
with
them
,
inferreth
not
necessarily
the
maner
howe
he
will
be
with
them
,
and
much
lesse
doeth
it
inferre
this
certaine
maner
,
that
they
shall
alwayes
bee
sure
to
haue
the
chiefe
gouernment
,
and
keepe
the
keyes
in
their
hande
.
To
answere
you
then
in
fewe
woordes
,
where
the
Church
was
while
you
had
the
gouernment
(
setting
aside
the
Greeke
Churches
,
and
others
,
who
neuer
from
Christ
vnto
this
day
acknowledged
the
Pope
)
I
aunswere
,
it
was
in
Italie
,
Fraunce
,
Spaine
,
and
Englande
,
&c.
because
there
shall
be
a
Temple
of
God
,
where
Antichrist
shall
sitte
,
and
they
shall
bee
holie
places
,
where
the
abomination
of
desolation
shall
stande
:
for
Antichrist
shal
not
make
an
vtter
spoile
and
hauocke
of
the
Church
of
Christ
.
You
require
why
you
shoulde
beleeue
the
iudgement
of
the
learned
in
these
daies
vppon
the
Scriptures
,
rather
then
the
iudgement
of
the
holy
Fathers
,
long
before
vs
in
time
,
and
also
in
learning
,
vertue
,
and
perfection
of
life
:
especially
being
assembled
in
generall
Councels
:
I
aunswere
,
if
you
meane
by
holie
Fathers
those
who
liued
500.
yeares
after
Christ
,
you
cannot
proue
that
in
the
principall
pointes
of
Religion
,
they
taught
or
had
anie
other
iudgement
of
Scriptures
,
then
we
haue
,
neither
can
you
proue
,
that
their
fruites
of
obedience
,
differed
from
the
fruites
of
sundrie
in
these
times
,
otherwise
then
that
in
one
and
the
same
gifte
,
one
maye
haue
a
greater
measure
and
portion
thereof
,
then
another
.
But
admit
they
were
contrarie
vnto
vs
in
the
exposition
of
Scriptures
,
and
farre
beyond
vs
in
learning
and
perfection
(
as
you
cal
it
of
life
:
yet
may
neither
their
learning
nor
their
life
,
warrant
vs
that
their
expositions
and
iudgements
vpon
the
scriptures
,
are
without
any
further
triall
to
be
admitted
and
allowed
.
For
proufe
wherof
I
had
rather
you
should
heare
August
.
his
words
,
then
mine
owne
.
Thus
speaketh
he
of
this
matter
.
August
.
epist.
18.
Alios
ita
lego
,
vt
quantalibet
sanctitate
doctrinaque
praepolleant
,
non
ideo
verum
putem
quia
ipsi
ita
senserunt
:
sed
quia
mihi
vel
per
illos
authores
canonicos
,
vel
probabiliratione
,
quod
à
vero
non
abhorreat
persuadere
potuerint
.
Augustine
will
haue
no
man
carie
matters
of
Religion
away
,
vnder
learning
or
holinesse
of
life
,
further
then
he
can
make
good
his
iudgement
by
the
canonicall
scriptures
.
And
you
haue
heard
before
,
that
fathers
haue
sent
vs
from
their
owne
priuate
iudgement
:
and
from
their
councels
and
common
iudgements
in
publike
assemblies
:
vnto
the
scriptures
,
as
vnto
a
more
sure
and
certaine
rule
.
Your
next
demaund
is
the
same
in
effect
with
these
,
&
therfore
one
answere
may
suffice
both
.
For
if
those
holy
fathers
assembled
in
a
councel
,
haue
established
any
thing
against
the
trueth
,
as
some
haue
done
,
&
bene
controlled
of
those
councels
that
followed
,
thē
should
he
that
followed
them
,
haue
leaned
more
to
the
doctrine
of
men
,
then
an
other
man
,
who
following
his
owne
iudgement
,
had
ioyned
with
the
scriptures
,
and
yet
disagreed
from
all
of
them
.
You
demaund
a
reason
why
you
should
beleeue
M.
Caluine
and
those
that
are
of
his
iudgement
,
rather
then
M.
Luther
and
those
who
imbrace
his
iudgement
:
the
one
beeing
as
well
learned
as
the
other
:
clayming
the
spirit
of
God
,
aswel
as
the
other
:
as
able
to
confere
places
of
Scripture
together
,
and
to
iudge
thereof
,
as
the
other
:
I
aunswere
,
that
touching
the
matter
of
controuersie
betwene
them
,
you
should
rather
beleeue
him
then
the
other
,
who
iustifieth
his
opinion
by
the
Scriptures
,
better
then
the
other
:
As
for
their
habilitie
we
are
to
measure
it
by
the
effect
,
and
therefore
to
iudge
and
affirme
that
he
who
doeth
more
aptly
and
truely
conferre
places
of
Scripture
togither
,
indeede
is
more
able
thervnto
.
If
you
would
gather
heere
vpon
,
that
conferring
of
places
together
in
Scripture
,
is
not
the
right
way
to
come
to
true
knowledge
,
and
so
consequently
to
agreement
in
the
trueth
,
when
men
are
at
variance
,
because
these
two
vsing
this
conference
of
scriptures
haue
not
for
all
that
agreed
aboute
the
meaning
of
some
scriptures
:
then
I
answere
,
that
the
leaning
vnto
the
iudgements
of
the
doctors
and
the
fathers
,
is
not
the
best
way
in
controuersies
to
fall
vnto
agreement
,
and
to
find
out
the
trueth
:
because
Ierome
&
Augustine
,
contending
about
a
place
of
scripture
in
the
Epistle
to
the
Galathians
,
August
.
Epist.
19
can
not
agree
whether
Paul
did
truely
&
iustly
reproue
Peter
,
or
that
he
did
but
dissemble
a
reprehending
of
him
.
Ierom
alleaged
for
his
exposition
,
the
iudgement
of
seuen
writers
,
to
wit
,
Ladodicenus
,
Alexander
,
Origen
,
Didimus
,
Eusebius
,
Theodorus
,
and
Ioannes
Bishop
of
Constantinople
.
Augustine
alledged
for
the
warrant
of
his
exposition
,
onely
Ambrose
and
Cyprian
.
Nowe
if
because
Maister
Luther
and
Maister
Caluine
can
not
agree
vppon
the
true
meaning
of
one
place
of
Scripture
,
by
conferring
of
Scriptures
,
you
will
therefore
reiect
the
Scriptures
,
as
no
sufficient
meanes
to
come
to
the
knowledge
of
the
trueth
,
or
to
decide
controuersies
in
religion
by
them
by
the
same
reason
a
man
may
reiect
the
authoritie
of
the
fathers
,
because
Ierome
&
Augustine
proceeding
by
their
iudgementes
to
finde
out
the
trueth
,
haue
not
for
all
that
fallen
vnto
an
agreement
,
but
remained
stil
deuided
in
opinion
touching
the
true
meaning
of
that
place
.
And
by
the
same
reason
likewise
,
a
man
may
reiect
councels
,
as
not
sufficient
to
dicide
controuersies
in
Religion
,
&
to
bring
men
to
knowledge
of
the
trueth
,
because
you
,
Thomists
contending
with
your
Scotistes
,
Lo
.
Viues
in
Aug.
de
Ciui
.
Dei
.
Cap.
26.
whether
the
Virgin
Mary
were
conceiued
in
sin
or
no
,
coulde
not
be
brought
to
agreement
by
the
authoritie
of
the
councell
of
Basil
,
alleged
by
the
Scotists
for
the
defence
of
their
opinion
,
and
making
so
plaine
for
them
,
as
possiblie
could
be
expressed
.
To
conclude
this
matter
,
if
you
woulde
haue
a
reason
why
Maister
Luther
and
Maister
Caluine
by
conferring
of
Scriptures
doe
not
yet
for
all
that
agree
vppon
the
Exposition
of
some
Scripture
,
this
may
be
rendred
:
the
Lorde
wil
not
be
bound
to
reueale
all
trueth
,
vnto
all
of
his
seruaunts
:
but
will
haue
great
giftes
and
graces
,
not
to
bee
without
some
want
either
in
knowledge
,
or
otherwise
:
that
wee
should
not
thinke
of
men
,
aboue
that
which
is
meete
,
but
that
he
who
will
glory
may
glory
in
the
Lord
.
You
demaund
whether
it
bee
meete
for
all
men
to
iudge
vpon
the
Scriptures
:
I
answeare
,
it
is
meete
for
all
the
children
of
God
,
to
haue
knowledge
and
iudgement
in
the
word
of
God
,
and
by
it
to
discerne
betweene
light
and
darkenesse
,
good
and
euil
:
for
it
is
written
in
the
Gospel
after
Saint
Iohn
,
Iohn
.
20.4
.
that
the
sheepe
and
flock
of
Christe
will
followe
the
true
Sheepehearde
,
because
they
knowe
his
voice
,
but
will
not
followe
a
straunger
,
because
they
knowe
not
the
voice
of
a
straunger
.
If
they
had
no
discretion
nor
iudgement
in
the
worde
,
why
should
they
not
as
readily
followe
the
voice
of
a
straunger
and
acknowledge
it
,
as
the
voice
of
the
true
shepheard
.
And
if
they
be
not
meet
to
iudge
vpon
the
Scriptures
,
then
are
they
as
meete
to
followe
the
voice
of
a
straunger
,
as
the
voice
of
the
true
sheepeheard
:
yet
the
scripture
sayth
,
that
they
will
not
followe
the
voyce
of
a
straunger
,
because
they
knowe
it
not
.
One
thing
that
moueth
you
to
think
that
all
men
are
not
meete
to
iudge
of
the
scriptures
,
is
,
because
S.
Peter
saith
,
that
his
brother
Paule
writeth
many
things
hard
to
be
vnderstod
,
which
the
vnlearned
&
vnstable
do
peruert
,
as
they
do
the
other
scriptures
to
their
own
destruction
.
This
place
telleth
vs
,
that
the
vngodly
are
not
meet
to
iudge
of
the
scriptures
.
For
he
speaketh
of
such
vnlearned
,
as
are
with
al
vnstable
and
vngodly
,
who
receiue
no
more
harme
by
those
hard
matters
,
that
are
handled
in
the
scriptures
,
then
by
the
most
plaine
&
easiest
pointes
of
all
.
For
hee
saith
that
they
doe
peruert
the
reste
of
the
scriptures
,
to
their
owne
destruction
as
wel
as
those
.
So
that
the
daunger
is
in
the
man
,
and
not
in
the
scripture
:
vnlesse
peraduenture
you
think
,
that
through
out
all
the
scripture
there
is
great
difficultie
&
hardenesse
for
any
man
to
conceiue
,
a
right
iudgement
thereof
.
Which
opinion
the
whole
Scriptures
doe
directly
stand
against
,
for
thus
do
we
reade
in
the
Prouerbs
:
prou
.
8.
All
the
wordes
of
my
mouth
are
righteous
,
there
is
no
frowardnes
in
thē
,
they
are
all
plain
to
him
that
will
vnderstand
,
&
straight
to
them
that
would
finde
knowledge
.
And
likewise
in
the
2.
Prou.
2.
Chap.
of
the
same
boke
it
is
written
thus
:
If
thou
callest
after
knowledge
,
&
criest
for
vnderstanding
,
if
thou
seekest
her
as
siluer
,
&
searchest
for
her
,
as
for
treasures
,
thē
shalt
thou
vnderstand
the
feare
of
the
Lord
,
&
finde
the
knowledge
of
God
.
And
Paule
affirmeth
such
cleerenes
to
be
in
the
gospel
,
2.
Cor
.
4.
that
he
is
not
affcaid
to
say
,
if
it
be
yet
hid
from
them
,
the
god
of
this
world
hath
blinded
their
minds
and
closed
vp
their
eyes
:
as
if
otherwise
it
were
impossible
for
so
great
&
cleere
light
as
that
is
,
not
to
shew
it self
manifest
&
euident
vnto
them
.
To
return
againe
vnto
the
place
,
you
say
that
Paul
writeth
many
things
hard
to
be
vnderstode
,
which
is
not
so
,
for
he
speaketh
but
of
some
things
.
The
speach
of
peruerting
doth
clere
the
matter
it self
from
all
suspicion
,
&
doth
charge
peruerter
only
.
The
vnlearned
also
chalenged
not
simply
in
the
respect
,
but
with
addition
of
instability
&
vngodlines
ioyned
therunto
,
Which
the
vnlearned
(
saith
the
Apostle
)
&
vnstable
do
peruert
:
doth
not
foretel
vs
of
danger
to
any
other
vnlerned
,
thē
those
who
as
they
are
vnlearned
,
so
likewise
are
they
vnstable
&
vngodly
withal
.
Last
of
all
the
admonition
that
followeth
perswading
not
to
haue
no
dealing
with
the
scriptures
,
as
matters
that
were
so
hard
,
as
that
they
could
not
be
vnderstode
:
but
to
take
heede
that
they
be
not
pluckt
away
by
the
error
of
the
wicked
&
fal
from
their
own
stedfastnesse
:
declareth
that
the
whole
danger
is
in
the
persons
,
&
not
in
the
scriptures
.
And
no
maruel
if
the
wicked
peruertthe
scriptures
from
their
true
meaning
:
for
as
no
man
knoweth
the
things
of
a
man
,
saue
the
spirit
of
man
,
wc
is
within
him
,
1.
Cor
.
2.12
.
euen
so
the
things
of
God
knoweth
no
man
,
but
the
spirit
of
God
,
which
the
vngodly
are
destitute
off
.
But
those
that
are
the
children
of
God
,
as
Paul
witnesseth
haue
receiued
spirit
of
God
,
wherby
they
knowe
the
things
that
are
giuen
thē
of
God
.
For
the
spirit
searcheth
all
things
,
yea
euen
the
deep
things
of
God
.
An
other
thing
that
maketh
you
think
,
that
al
men
are
not
meete
to
iudge
of
the
scriptures
,
is
as
you
say
,
for
that
when
certain
would
necessarily
haue
vrged
circumcision
,
&
Moses
law
vpon
the
Gentiles
,
the
Apostles
&
elders
meete
togither
to
consider
of
this
matter
,
so
that
you
gather
heerevpon
,
it
belongeth
onely
vnto
the
Church
assembled
together
in
a
councell
,
to
iudge
of
matters
of
faith
and
religion
,
and
the
rest
alwaies
bound
without
any
question
of
the
matter
,
to
obey
.
It
is
a
very
slender
argument
to
say
,
the
church
assembled
together
doth
giue
iudgement
of
matters
of
faith
&
religion
that
be
in
controuersie
:
&
therefore
the
true
members
of
that
Church
,
are
not
meete
to
discerne
of
the
scriptures
,
neither
can
truely
discerne
of
those
controuersies
.
You
might
as
well
say
,
that
the
man
who
hath
seene
with
his
eyes
a
theefe
stealing
,
and
hath
taken
him
with
the
manner
,
cannot
for
all
that
truely
discerne
,
whether
it
be
theft
and
he
a
Theefe
or
no
:
because
the
Country
meeteth
afterwarde
at
the
Assises
,
to
try
the
matter
.
Paule
and
Barnabas
knewe
the
trueth
of
the
matter
and
disputed
against
them
,
that
woulde
necessarylie
vrge
Moses
lawe
:
before
the
Apostles
and
Elders
did
meete
about
it
.
They
were
of
the
same
iudgement
before
,
that
they
were
after
,
as
it
appeareth
in
the
same
chapter
,
albeit
they
thought
men
would
bee
better
satisfied
,
if
the
authoritie
&
sentence
of
the
Churche
were
had
therein
,
and
therfore
went
they
not
as
doubting
of
the
trueth
in
them selues
,
but
as
perswading
others
of
that
whiche
they
knowe
was
trueth
.
I
do
maruayle
that
you
dare
saye
that
those
men
,
who
vrged
Moses
law
,
&
saide
to
the
Gentiles
,
Except
ye
be
circumcised
after
the
maner
of
Moses
,
yee
cannot
bee
saued
:
had
more
Scriptures
to
alleage
for
them
,
then
the
Apostles
and
Elders
had
,
because
the
new
law
was
then
vnwritten
?
What
one
place
of
Scripture
can
you
bring
,
not
only
that
the
Gentiles
,
but
that
the
Iewes
them selues
,
to
whom
the
law
was
geuen
,
coulde
not
haue
beene
saued
:
yf
they
had
immediatly
after
Christe
his
ascention
,
lefte
of
Circumcision
and
the
Ceremoniall
lawe
?
The
necessitie
of
the
Ceremoniall
lawe
did
not
lye
vppon
the
Iewes
after
Christe
,
the
vsage
of
it
for
a
time
,
was
but
for
the
weakenesse
of
some
,
&
that
ceremonies
appointed
of
the
Lorde
,
myght
as
(
Augustine
sayth
)
not
without
honour
bee
had
vnto
the
graue
.
You
say
also
with
like
vntrueth
of
speach
,
that
they
as
iudges
without
Scriptures
,
ordered
this
matter
:
when
as
it
appeareth
plainely
in
that
same
Chapter
,
that
Saint
Iames
prooueth
the
callyng
of
the
Gentiles
,
out
of
the
Prophet
Amos
,
and
therevpon
concludeth
,
that
seeing
they
were
turned
vnto
God
without
Moses
law
,
they
not
obseruyng
it
,
they
were
not
nowe
necessarily
to
be
troubled
with
it
.
Makyng
the
Lorde
his
dealyng
in
shewyng
mercy
vppon
them
,
and
turning
them
vnto
him
,
when
as
yet
they
were
without
it
:
as
a
sufficient
reason
to
induce
them
,
that
they
were
not
to
bee
troubled
with
it
,
and
much
lesse
vnder
payne
of
damnation
too
bee
bounde
to
the
obseruation
thereof
.
You
require
who
were
iudges
of
matters
of
faith
and
religion
,
the
Scriptures
,
or
men
,
from
Adam
to
Moses
,
and
so
800
yeeres
after
Christe
his
ascention
.
I
doe
aunsweare
that
men
did
iudge
of
matters
of
faith
and
religion
,
but
not
otherwyse
then
by
the
Scriptures
:
and
as
they
were
directed
from
them
,
as
wee
reade
in
the
17
of
Deuteronomy
:
And
thou
shalt
come
vnto
the
Priestes
of
the
Leuites
&
vnto
the
iudge
that
shal
be
in
those
daies
,
and
aske
,
and
they
shal
shew
thee
the
sentence
of
iudgement
,
and
thou
shalt
doe
according
to
the
thing
that
they
of
that
place
shal
shew
thee
,
according
too
the
law
which
they
shal
teach
thee
.
So
that
you
may
see
they
haue
no
absolute
authoriritie
,
to
enioyne
any
thing
vnto
the
people
which
is
not
according
to
the
lawe
:
in
as
muche
as
it
is
saide
,
according
to
the
lawe
which
they
shall
teache
thee
,
thou
shalt
do
.
Whiche
thing
yet
is
better
explaned
in
Deuteronmy
cap
.
24.
Take
heede
of
the
plague
of
leprosie
,
that
you
obserue
diligently
,
and
doe
according
too
all
that
the
Priestes
of
the
Leuites
shall
teache
thee
,
take
heede
ye
doe
as
I
commaund
them
.
The
Priestes
therefore
may
lay
no
more
vppon
the
people
then
they
had
in
commaundement
from
the
Lorde
.
You
maye
well
perceiue
then
that
before
Christ
,
men
did
iudge
according
too
the
Scripture
,
and
as
they
were
directed
by
it
.
You
are
greatly
deceiued
therfore
imagining
the
scripture
to
be
but
a
dead
worde
vntil
a
man
come
&
iudge
of
it
:
for
it
hath
a
certaine
truth
in
it
,
from
the
which
if
any
man
shoulde
swarue
in
iudgement
,
yet
should
it
remaine
true
al
the
notwithstanding
:
And
if
any
should
ioine
in
iudgement
with
the
true
meaning
of
it
,
yet
should
he
adde
nothing
to
the
trueth
thereof
,
which
is
the
life
of
the
worde
.
For
the
worde
is
the
lyuing
voyce
,
and
that
which
giueth
life
and
authoritie
vnto
the
other
,
euen
as
it
falleth
out
in
ciuil
matters
,
that
the
iudges
in
all
courtes
are
led
by
the
lawe
,
what
to
thinke
and
pronounce
of
the
matter
that
is
brought
before
them
:
and
if
they
shal
geue
sentence
contrary
to
law
,
it
shal
not
excuse
them
that
they
were
iudges
:
but
contrariwise
,
beeyng
charged
that
they
haue
dealt
corruptly
in
any
sentence
,
this
shal
cleare
them
,
yf
they
can
truely
say
that
they
haue
doone
nothyng
but
according
to
law
,
&
that
which
the
law
will
beare
them
in
.
You
say
that
out
of
the
Church
,
euery
man
is
a
lyar
:
in
the
Church
,
the
spirite
of
god
and
not
man
iudgeth
,
who
was
promised
to
lead
her
into
al
trueth
.
The
Apostle
speaking
to
the
church
,
saith
that
euery
man
is
a
liar
,
&
therefore
no
man
is
to
be
beleued
for
this
cause
only
,
because
he
is
of
the
church
,
for
the
true
Church
is
knowen
to
be
the
true
Church
,
because
she
speaketh
not
of
her selfe
but
hath
the
woorde
to
testify
of
her
.
You
remember
what
Chrysostome
hath
saide
before
:
Ex
quo
non
legit
haec
scripta
,
sed
a
seipso
loquitur
,
Chrisost
.
de
sancto
et
adorando
spiritu
.
manifestum
est
,
quód
non
habet
spiritum
sanctum
.
To
your
demaunde
requiring
the
name
of
our
Church
,
because
al
sectes
say
they
be
of
the
Church
of
Christ
:
I
do
answere
,
that
their
saying
so
without
any
further
proofe
,
may
not
be
preiudicial
to
vs
herein
who
say
no
more
then
we
are
wel
able
to
prooue
.
To
your
demaunde
requiring
what
generall
councels
our
Churche
hath
holden
:
I
answere
,
August
.
in
Iohhn
.
tract
.
13.
that
I
would
not
refuse
to
satisfie
your
request
herein
,
if
eyther
the
church
might
not
be
a
true
Churche
,
and
yet
hold
no
general
councels
:
or
a
false
church
were
cleared
it
should
fall
out
by
good
proofe
,
that
she
had
holden
any
generall
councels
.
To
your
demaund
what
miracles
haue
ben
wrought
by
her
:
I
answer
with
Augustine
,
Contra
mirabiliarios
cautum
me
fecit
Deus
meus
,
dicendo
in
nouissimis
diebus
exurgent
Pseudoprophetae
,
facientes
signa
&
portenta
,
ut
inducant
in
errorem
,
si
fieri
possit
,
etiam
electos
.
My
God
(
saith
Augustine
)
hath
armed
me
against
those
miracle
makers
:
when
he
saith
that
in
the
latter
dayes
,
false
Prophetes
shall
arise
,
doing
signes
&
wonders
,
to
deceiue
if
it
were
possible
euen
the
very
elect
.
To
your
demaunde
of
what
Churche
this
Churche
of
ours
receiued
the
Scriptures
,
and
what
iust
cause
she
had
to
depart
from
that
Church
,
of
whom
she
receiued
the
said
Scriptures
,
and
why
he
should
not
receiue
as
wel
at
her
handes
the
vnderstanding
of
the
said
Scriptures
,
as
the
verie
Scriptures
themselues
,
&
what
more
certainely
she
hath
of
the
truth
of
the
one
,
then
of
the
other
:
I
do
answere
,
that
she
receiued
the
scriptures
of
your
Churche
,
&
the
same
cause
to
depart
from
you
,
that
Mary
;
Elizabeth
,
Simeon
,
Ioseph
,
&
Anna
,
with
others
had
to
depart
from
the
Scribes
and
Pharisees
,
of
whom
they
receiued
the
scriptures
,
&
yet
leauing
them
imbraced
Christ
&
his
doctrine
.
And
she
had
also
the
same
cause
that
they
had
,
why
she
shoulde
not
receiue
the
vnderstanding
of
the
Scriptures
from
them
,
of
whom
she
receiued
the
scriptures
themselues
.
For
they
refused
the
expositions
and
glosses
of
the
scribes
&
Pharisies
,
albeit
they
receiued
the
Scriptures
from
them
.
She
had
likewise
greater
certainty
(
euen
as
they
had
,
)
why
she
should
be
persuaded
that
you
had
corrupt
the
sence
&
meaning
,
rather
then
the
worde
and
text
it selfe
,
for
they
doubted
not
of
the
worde
and
text
,
that
they
receiued
from
the
Pharisees
and
yet
for
all
that
reiected
their
expositions
,
as
contrarie
to
the
trueth
of
that
text
,
which
they
had
deliuered
vnto
them
.
To
your
last
demaund
requiring
to
know
whether
there
was
euer
from
the
beginning
an
external
Priesthood
,
&
whether
that
externall
Priesthood
had
not
alwayes
an
external
sacrifice
:
I
answer
no
,
referring
you
for
profe
hereof
vnto
the
x
.
Heb
.
10.
chap.
of
the
Hebrues
,
wher
it
is
thus
written
.
Sacrifice
&
offering
,
burnt
offerings
,
and
sinne
offeringes
thou
wouldest
not
haue
:
then
saide
he
,
loe
I
came
to
doe
thy
will
O
God
;
he
taketh
away
the
first
,
that
hee
may
establish
the
seconde
.
By
the
which
will
we
are
sanctified
,
euen
by
the
offering
of
the
bodie
of
Iesus
Christ
once
made
.
For
with
one
offering
hath
he
consecrated
for
euer
,
them
that
are
sanctified
.
Nowe
where
remission
of
these
thinges
is
,
there
is
no
more
offering
for
sinne
,
These
be
the
wordes
of
the
Apostle
,
Whereby
you
may
playnely
discerne
,
that
the
externall
Sacrifice
and
offering
from
sinne
,
ceassed
in
our
Sauiour
Christe
,
as
in
him
,
who
by
that
one
oblation
made
once
for
all
,
did
fully
discharge
the
sinnes
of
his
seruauntes
.